Kapitel 1

We will begin with what the rabbis wrote that the Nefesh has five names.  From the bottom up they are Nefesh, Ruach, Neshama, Chaya, and Yechida.

Certainly, these names have not been ascribed by chance or convenience. Rather, know that the person himself is the spiritual element within the body, while the body is only a garment for the person — not the person himself. This is what is written, «It shall not be smeared on human flesh…» (Ex. 30:32), as is noted in Zohar, Parashat Bereshit, 20b.

Since man connects all four worlds of ABY»A, by necessity, there has to exist within him sections from all four worlds, and each section is called by one of the five names: NRNCh»Y (Nefesh, Ruach, Neshama, Chaya, and Yechida), as we will explain.

He does not acquire all of them [all five levels of soul] at one time, but rather according to his worthiness. At first, he obtains the lowest of them, which is called «Nefesh.» Afterwards, if he so merits, he then also attains «Ruach.» This is explained in several places in the Zohar, such as in parashat Vayechi, and parashat Teruma, and specifically at the beginning of parashat Mishpatim (Zohar 94b): «Come and see: When a person is born, he is given a Nefesh».

All Nefashot are only from the world of Asiya; all Ruchot are from the world of Yetzira; and, all Neshamot are from the world of Beriya. However, the majority of people do not have all five parts, which are called NR»N, etc., but only the Nefesh from Asiya.

However, even this Nefesh has many levels, and this is because Asiya itself also divides into five Partzufim, called: Arich Anpin, Abba, Imma, Zer Anpin, and Nukveh d’Zer Anpin. Before a person can merit to attain his Ruach from the world of Yetzira, he must first be complete in all of the five partzufim of the Nefesh of Asiya.

That is, he must first master the Nefesh of his Nefesh, then the Ruach of his Nefesh, the Neshama of his Nefesh, and so on. Once he has acquired the Yechida of his Nefesh, then the entire level of Nefesh is said to be «his,» and, he is ready to work on acquiring the levels of Ruach.

Even though, as is known, there are people whose Nefesh is from malchut of Asiya, and others who are from yesod of Asiya, still, every person must rectify the entire spectrum of Asiya. Only then can a person receive his Ruach from Yetzira, since Yetzira is greater than all of Asiya.

Similarly, in order to attain his Neshama from Beriya, a person needs to rectify every part of his Ruach in all of Yetzira, after which he can then receive his Neshama from Beriya.

It is insufficient for him to rectify only the particular place in which his soul-root is grounded. Rather, he must rectify [all parts of each level as] we have mentioned, until he is fit [to receive the Nefesh of] all of Asiya, and then he can attain his Ruach of Yetzira. It is this way with all the worlds.

The import of this [above mentioned rectification-tikun] is that one must be involved with [the study of] Torah and [the performance of] mitzvot that correspond to all of Asiya-not just those which correspond to the specific place to which his Nefesh is connected. This [above mentioned rectification] is [thus also applicable] in the realm of «upholding Torah and mitzvot.»

Even though a person’s Nefesh comes from a specific place in the world of Asiya, he is still responsible to acquire every level of Asiya — the Nefesh, Ruach, Neshama, Chaya, and Yechida of Asiya — as we learned at the end of the previous section. Likewise, if he commits a sin that affects a part of Asiya to which his soul is not particularly connected, he is responsible to rectify the blemish, since he is expected to acquire that level as well on his way to attaining Ruach of Yetzira.

He will have to rectify all of the malchuyot (plural of malchut): of Ruach, and Neshama, and Chaya, and Yechida of Asiya. Someone who only rectifies the Malchut of Asiya only acquires the Nefesh of the Nefesh that is within Asiya. A person who also rectifies the Zeir Anpin of Asiya acquires both the Nefesh and Ruach from Asiya. If he also rectifies the Imma of Asiya then he attains the Nefesh, Ruach and Neshama from Asiya. It is the same until he rectifies all five partzufim of Asiya, in which case he will have acquired all the NRNChY.

Since man unifies all four worlds of ABY»A, by necessity there has to exist within him sections from all four worlds, and each section is called by one of the five names: NRNCh»Y [Nefesh, Ruach, Neshama, Chaya, and Yechida], as we will explain. All Nefashot are from the world of Asiya only, all Ruchot are from the world of Yetzira, and, all Neshamot are from the world of Beriya.

However, even this Nefesh [from the world of Asiya] has many levels, and this is because Asiya itself also divides into five Partzufim. It is not sufficient to only rectify the particular spot to which his soul is rooted. Rather, he must rectify [all aspects of each level as] we have mentioned, until he merits all of Asiya, at which time he can achieve his Ruach of Yetzira. It is this way with all the worlds.

Or, the following is possible, and it is the correct [interpretation]. Let us say that he is from the Malchut of the Nukvah of Asiya, called the Nefesh of Asiya. He will need to rectify all the Malchuyot (plural of Malchut) that of Ruach, and Neshama, and Chaya, and Yechida of Asiya. Someone whose soul-root is from Malchut of Asiya. Who rectifies only the Malchut of Asiya only acquires the Nefesh from the Nefesh that is within Asiya. Who also rectifies Zeir Anpin of Asiya acquires both the Nefesh and Ruach from Asiya. Someone who also rectifies Imma of Asiya will have acquired the Nefesh, Ruach and Neshama from Asiya. It is the same until he rectifies all five partzufim of Asiya, in which case he will have acquired all the NRNChY .

Similarly, [this process of spiritual growth continues] in this way, until the person has thus rectified all five partzufim of Asiya, giving him NRNCh»Y, which is called a whole Nefesh of Asiya.

Each aspect of the five levels is complete in its three sections, Ibur, Yenika, and Mochin, alluded to in the verse, «His mother would make him a small robe, etc.» (Samuel I 2:19). Then he merits the Ruach, which comes from Yetzira. On this level there are also five parts, and they make up the complete Ruach of Yetzira. It is the same with respect to Neshama from Beriya, Chaya [from the world of Atzilut], and Yechida [which corresponds to the level called «Adam Kadmon» — «First Man»]. However, this is not the place to elucidate.

It is important to explain a difference between the nefesh of Asiya, and the rest of the divisions, Yetzira, Beriya, and Atzilut. This will also help us to answer a difficult question: How can a person, whose root is in malchut of Asiya, be able to ascend to keter of Asiya? Since [every Jew must reincarnate until all the aspects of NRNCh»Y are completed], then by necessity every Jew will ascend to the keter of Asiya, [then eventually] to keter of Yetzira, and [then finally] to keter of Beriya. [That being the case, then] all the other [lower] levels would [eventually] become nullified!

However, this is unimaginable. Obviously, there are Jews who are on the level of malchut, and others from yesod, etc., as mentioned at the beginning of Sefer HaTikunim: «There are ‘leaders of thousands of Israel’ from the side of keter, ‘wise men’ from the side of chochma, and ‘men of understanding’ from the side of bina….» However, the explanation is based upon the difference between Asiya and all the other three worlds. For, someone whose root is in the malchut of Asiya is obviously rooted there specifically. Yet, by rectifying his actions he can purify his nefesh, level after level, until it actually reaches and becomes part of the keter of Asiya.

Nevertheless, though it ascends to the keter of Asiya, even there it remains on the level of the malchut of the keter of Asiya, since its root is on the level of malchut specifically. However, he must be purified until he actually ascends to the keter of Asiya, even though it will only be called the level of malchut of keter of Asiya. This is true regarding any of the levels of Asiya [to which he may ascend]: he will only be considered the malchut of that level.

However, concerning Yetzira, Beriya, and Atzilut, it [the process] is different. A person whose soul-root is malchut of Yetzira, who has rectified and completed that level, also receives a ruach from the yesod of Yetzira after he has also purified and rectified the yesod of Yetzira. The first ruach that he had from the Malchut of Yetzira remains below [in its original place] in the Malchut of Yetzira, since that is where it belongs. Likewise, when he completes the hod of Yetzira, he leaves the second ruach that he had from yesod in yesod of Yetzira, and instead he receives a ruach from the hod of Yetzira. And this is the way it continues up to the keter of Yetzira.

Since he has rectified all the levels of his nefesh from Asiya, he is able to receive ruach from all levels of Yetzira. It will be likewise with respect to the Neshama from Beriya. The reason for this difference is that Asiya is the lowest of all worlds, and is, therefore, encompassed by the kelipot.

Consequently, even though a person has already rectified the root level of his nefesh in Asiya, still, if he leaves it on that level, there is a fear that the kelipot there will latch on to it. Therefore, [he must constantly refine his actions] until he rises as high as he can, [until he reaches his root] in the keter of Asiya.

However, in the World of Yetzira, and how much more so in the worlds above it, there is no fear of the kelipot latching on, as there was in Asiya. Hence, when a person rectifies the root of his ruach in Yetzira, he can rectify another ruach from a higher level. Then the first ruach can remain in its place, in his root. He can acquire a second from a higher place without having to raise up the first ruach to a higher place because the fear [of the kelipot latching on] is not there [in the world of Yetzira].

G-d spares [yisa] no one [Nefesh]; He considers thoughts so that no one be banished from him (Samuel II 14:14). Therefore, because of this concern the remedy for the Nefesh is that “G-d does spare yisa the Nefesh.”In other words, G-d does not “lift up” [noseh] and raise a person in order to give him another Nefesh from a higher level than that of his actual root. That would necessitate leaving behind the first one in its place, leaving it vulnerable to the kelipot there.

Accordingly, He [G-d] does not give him another Nefesh, more elevated and exalted. Rather the original Nefesh itself ascends upward according to the person’s actions, up until the level of the keter of Asiya. He never possesses any other Nefesh. However, this is not the case in Yetzira and the other worlds, where his Ruach or his Neshama, etc., remains on the level of its root. Instead, the person earns an additional, higher, Ruach commensurate with the perfection of his deeds, as discussed earlier.

This is the esoteric meaning of the well-known statement: Every person can be like our teacher Moses [i.e.] if he is willing to perfect his actions. For [by doing so] he continues to acquire higher levels of Ruach until [he finally attains] the uppermost level of Yetzira. Similarly, [this advancement continues, and a person can ultimately obtain] a Neshama from the uppermost part of Beriya, etc.

According to this, you can also understand another well known concept of our rabbis: ruchot or neshamot of the righteous are infused into a person, in accord with the esoteric principle called “ibur,” to assist a person in his service of G‑d.

As is written in Midrash Ne’elam, [still] in handwritten manuscript [form], concerning the statement that “Someone who comes to purify himself, they help him.” Rebbe Nathan said: The souls of the righteous come and help him. The same is found in the Introduction to the Zohar, on Genesis, where Rav Hamnuna Sabba came to Rebbe Elazar and Rebbe Abba in the appearance of a donkey loader, etc. Undoubtedly, the ruchot and neshamot of tzadikim are “hidden away” and “bound up” with the “Bundle of Life”, each in his respective root, and G‑d does not cause them to descend at all. However, what descends are the ruchot that remained behind at each level of Yetzira, and which did not ascend, as we have spoken about.

It is these that descend and enter other people to help them. However, the highest level of ruach that the righteous person acquired as a result of his deeds is bound up forever with the “Bundle of Life” [after he dies], and it does not move from there. This is true concerning the [levels of] neshama, chaya, and yechida as well. There is a second reason for the difference between Asiya and the other worlds. As known, all the worlds have ten sefirot [collectively]. Now Asiya, in its entirety, has only one sefira [of the collective ten], the sefira of malchut. Thus, the Nefesh that is there is able to rise as high as the keter of Asiya, because it is all one sefira.

However, Yetzira corresponds to six sefirot: chesed, gevura, tiferet, netzach, hod, and yesod, each of which is a separate level. Therefore, if someone’s root is the malchut of Yetzira and it becomes rectified, it cannot ascend and become part of the yesod of Yetzira. It must remain below and he will have to acquire a new Ruach from the yesod of Yetzira if he wants to become elevated through his actions. This is true of the rest of the «Six Extremities» as well.

The five partzufim in every world — Arich Anpin, Abba, Imma, Zeir Anpin, and Nukva — correspond to the five levels of a person’s soul, which are from the bottom to the top: Nefesh, Ruach, Neshama, chaya, and yechida. Nefesh is from the Nukva [Malchut] of Zeir Anpin, whereas Ruach is from Zeir Anpin itself. Neshama is from Imma [Bina], and chaya is from Abba, which is called chochma because that is the place of life, as it has been taught concerning the verse, «Wisdom gives life to its owner». (Eccles. 7:12)

Yechida is from Arich Anpin, called keter, because it is alone and special. It is alone and special with respect to the rest of the sefirot because it lacks a «female» counterpart. This is known from the verse, «See now that I, I am He» (Deut. 32:39), as elucidated in the Zohar, in Parashat Bereishit.

Know, that if a person merits obtaining his Nefesh, Ruach, and Neshama, and then blemishes them through sin, he will have to be reincarnated to rectify the damage. When he returns in a gilgul with his Nefesh and he rectifies it, his Ruach will not join him. This is because his Ruach remains blemished, and it cannot rest upon a rectified Nefesh.

Therefore, his [blemished] Ruach will be reincarnated into another person, joining up with the Nefesh of a convert. The Neshama will likewise do the same. And the Nefesh that was rectified will receive a rectified Ruach of a righteous person who was similar to him in some of the particular good deeds that he performed. It will actually take the place of his own Ruach. Similarly, if he rectifies his [blemished] Ruach completely, then he will receive a Neshama from some righteous person, which will act in place of his own Neshama. This is the esoteric meaning of what Chazal say: “Righteous people are greater in death than during their lifetimes (Sanhedrin 47a).”

Now, after this person dies, his [own rectified] Nefesh will go together with this Ruach [of a righteous person] and through it [i.e. the Ruach] receive the blessing fitting for itself. When his own Ruach, which joined with the Nefesh of a convert, becomes completely rectified, then his original Nefesh will say, “I will go and return to my first husband,” since it has been rectified. It works in the same way for the Neshama with respect to the Ruach. After a person dies, they return in a gilgul and achieve tikun together.

There are other Nefashot [plural form of Nefesh] of converts that fall out from the Kelipah of Nogah, which is composed of good and evil, as mentioned in Parshat Vayakhel, p. 203. They are from the marital intercourse of the souls of the tzadikim [righteous ones] that take place every night in the earthly Garden of Paradise, as mentioned in Beshalach, p.188. The divisions of the souls of Isrealites, however, are three. They are new souls, intermediate ones, which are the souls of Kayin and Hevel, and old ones, which fell from Adam Harishon [when he sinned] and they fell into the Kelipot.

All these souls of converts flew out from the Garden of Paradise in a hidden way. When they leave this world, the souls that they [the converts] gained from the Garden of Paradise – to what place do they return?  We were taught that the first person to grab and take hold of the property of a convert merits to it. It is the same here with all these holy and high Neshamot who are designated by the Blessed Holy One to go down below, as we explained. They go out at specific times to play in the [Lower] Garden of Paradise, and they meet the souls of converts. One that takes hold of one of these souls, unites with it, merits to it, ensconces itself within it, and goes out. They exist within these [enveloping] garments, and they remain in the Garden in these garments because all those that are existing within the [Lower] Garden of Paradise cannot exist there if they are not clothed.

If you will say, «Because of these garments, these souls will be denied the ecstasy that was theirs from the first!» Behold, it is written, «If he takes another [wife] to himself, then he shall not deny her food, her raiment and her qualitative time of intimacy.» In the Garden he exists ensconced within this garment that he grabbed and merited, but when he goes up from there he removes it because he does not need to exist there within a garment. The Sabba began to cry as he had done before, and he said to himself, Old Man, Old Man, you certainly have reason to cry and pour out tears over every word that you are revealing. But it is known to the Blessed Holy One and the Holy Divine Presence that my heart is agreeable and I am speaking only in their service. They are the masters of all words, and they are crowned by them [by the words of Torah].

All these holy souls come down into this world to inspire human beings and to take their places as is fitting for each one of them. When they come down each one is clothed in those souls that we discussed [the souls of converts], and that is how they enter into the holy seed. It is within these garments that they are able to exist and to be effected by the things of this world. When these envelopes [the souls of the converts] draw desired things from this world, then the holy Neshamot are nourished from the odors that they smell in these garments

All the hidden things that the Blessed Holy One does He has put into the Holy Torah, and everything is in the Torah. He reveals a hidden thing in the Torah, but he immediately clothes it in another garment and hides it. The Wise, who have many eyes, are able to see a hidden thing within its garment even though it is hidden there. They spot it when it is revealed even though it may be hidden again within its covering immediately, and they don’t lose sight of it again despite its obscurity.

In several places the Blessed Holy One has already warned about converts that the people of the holy seed must be careful about them. Having warned about the Ger [the stranger and convert] in all these places He now takes the thing out of its covering and reveals it. This is what it says, «…for you have known the Nefesh of a Ger,» and then it is immediately hidden with the words, «…when you were strangers in the land of Egypt.»

It is as if the Torah thinks that by hiding the thing immediately nobody will pay attention to it. It is through this Nefesh of the Ger that the Neshamah knows the things of this world and is able to benefit from them. The Sabba began, and he said, «And Moshe went into the midst of the cloud, and he went up to the mountain…»

What is this cloud?

This is what is written, «I have put My bow in the cloud….» This bow sent forth its garment [the cloud], which was given to Moshe. With this garment he was able to go up to the mountain, and through it he was able to see what he saw and benefit from what was there. At this point the members of the fellowship [that were present, R’ Yossi and R’ Chiya] prostrated themselves before the Sabba. They cried and they said, «If we had come into the world only to hear these words from your mouth, then it would have been enough.».

Kapitel 2

When a person is born, his Nefesh enters him. If he is adequately rectified through his actions, his Ruach will enter him at the end of his thirteenth year when he becomes a «completed person.» His Neshama will enter him only when he completes his twentieth year, as it says in the Zohar (Mishpatim 94b).

However, if he does not completely rectify his Ruach, then the Neshama will not enter him and he will remain with only his Nefesh and Ruach. Likewise, if he doesn’t completely rectify his Nefesh, then he will remain with only his Nefesh, lacking both his Ruach and Neshama. The Ruach and Neshama will remain in a place known to The Holy One, Blessed is He, and there a place will be prepared for each one.

Now, if a person does not completely rectify his Nefesh the first time and dies, then his Nefesh will have to reincarnate, perhaps even many times, until it is sufficiently rectified. However, since he only achieved tikun through a gilgul, even after complete rectification is achieved his Ruach will not enter.

He will have to die and return in order to receive the Ruach. Furthermore, once the Ruach is sufficiently rectified, then he will also have to reincarnate before receiving a Neshama, as was the case with the Ruach.

If the Ruach is not sufficiently rectified, then the Nefesh and the Ruach will have to come back again, perhaps many times, until the Ruach is rectified. Once rectification is achieved, then the person will die and his Nefesh and Ruach will come back with the proper Neshama until all three are rectified. Once this is done, there is no need for any further gilgulim. When his Neshama is completed, he has become a «complete person.»

If a person rectified his Nefesh, and came back to receive and complete his Ruach, but during that gilgul he sinned, then his Nefesh will not be affected in such a way that it would be forced to come back by itself to become rectified once again. Rather, because he now has a Ruach, the sin will only damage the Ruach, and only this will need rectification.

Therefore, if an additional reincarnation is necessary to rectify the Ruach, then both the [rectified) Nefesh and the [blemished] Ruach will come back again together. This will continue until the Ruach is rectified, after which he will have to die in order for the rectified Nefesh and Ruach to reincarnate with the Neshama. If he has accomplished this and then sins, then it will only damage the Neshama, just as we explained with respect to the tikun of Ruach.

It can also happen that the Nefesh becomes rectified and purified to such a great extent that it need not come back again with the Ruach for the rectification of the Ruach. Rather, the Nefesh remains Above in a place fitting for it, «bound up with the Bundle of Life.». In such a case, the Ruach would have to come back alone to rectify itself. However, this is not possible.

Therefore, it reincarnates with the Nefesh of a convert, as it says in Sabba d’Mishpatim [in the Zohar]. They will reincarnate together until the Ruach is rectified. Once that is achieved, then the person dies and the first Nefesh comes back to join with it [the Ruach] in order to receive and rectify the Neshama.

Or, the Ruach may come back by itself with the Neshama until the Neshama is rectified, after which time the three of them no longer need to return and are instead «bound up with the Bundle of Life,» as is fitting for them.

The Nefesh of the convert that was joined to the Ruach has helped it to perform good deeds in this world, and has been a vehicle for it in this world; through their union the Ruach was able to achieve its tikun. This Nefesh of the convert will also become elevated with the original Nefesh of this particular Ruach. The two of them will be on the same level in the World to Come, like «neighbors,» and they will never part from one another.

If a Nefesh reincarnates and becomes rectified through its actions to the point that it is ready for its Ruach, he cannot receive his Ruach, as it has been explained. [If it is not his very first gilgul, then] two or three levels of soul cannot become unified in one gilgul without great need, as we will mention later. Rather, each one requires its own gilgul.

First the Nefesh needs to be rectified, and even when this happens he will not receive his Ruach until after he dies. Then the Nefesh can reincarnate and merit the Ruach. The same is true of the two of them; if they become rectified to the point that they are ready for their Neshama, they cannot receive it until they reincarnate again. Then they can merit their Neshama.

What happens for the Nefesh that is already rectified but lacks a Ruach?

This is the sod [«secret»]: From the same level of purity and extent of tikun attained by this Nefesh, there will reincarnate into the body of this person, while he is still alive, the Nefesh of a righteous tzadik that has already completed gilgulim and rectification, and does not need to reincarnate here. By entering here, the Nefesh of this tzadik takes the place of the Ruach of this person.

Sometimes, it is even possible for the souls of early tzadikim, such as the Nefesh of our patriarch Abraham, or similar souls, to reincarnate. This depends upon the tikun and purification of the Nefesh of the person.

Gilgulim [of this type] which occur during the lifetime of a person are called by the rabbis, «sod [«secret of»] ibur.» And this is the basic difference between a regular gilgul and an ibur.

Sometimes it is possible, even in this late period of history, for the Ruach of a righteous tzadik, even from one of the Forefathers, to come as an ibur. It will all depend upon the level of the mitzvot being performed by the person. Some mitzvot have the power to draw down the Nefesh of a righteous tzadik into ibur, whereas others can draw down the Ruach of the tzadik.

It is also possible for a person to receive the Nefesh of one righteous person, and after that merit another Nefesh from another righteous person, even greater than the first. In such a case, he will have his own Nefesh, the Nefesh of the first righteous person as his Ruach, and the second, higher Nefesh, acting in the place of his Neshama.

Or, perhaps, the Nefesh will be perfected to the point that after already receiving the Nefesh of a righteous person, he will merit the Ruach of a second righteous person, even possibly the Ruach of Abraham the Patriarch!

This is the inner meaning of what they wrote in the Midrashim, in particular Midrash Shmuel: There is no generation in which there is not someone like Abraham, Isaac, Jacob, Moses, Samuel, etc. (Bereishit Rabba 56).

There is no pen that will prove sufficient to record all the details in a book. Nevertheless, an understanding person will comprehend and make the necessary inferences on his own.

In summary, based upon the tikun and purification of a particular Nefesh, it can even merit a Neshama from the earliest generations, including the most elevated of all; and it can happen even in this generation of ours.

Furthermore, it is exactly the same when a Nefesh and Ruach reincarnate together and become rectified, but are unable to acquire their Neshama without first dying and reincarnating. They can receive the Nefesh, Ruach, or Neshama of a righteous tzadik as an ibur, and it will act as their Neshama. All the details that were described in the case of the Nefesh alone that has completed its tikun will apply here also.

On occasion, it can happen that all three levels of soul will reincarnate together and become rectified. Then the Nefesh or Ruach of a righteous tzadik may impregnate him [as an ibur]. When he leaves this world he will ascend to the same level as the righteous tzadik that came to him as an ibur. In the World to Come they will actually be on the same level.

This is the inner meaning of what is written in the introduction to Zohar Bereishit (7a): Rabbi Shimon bar Yochai fell on his face and he saw Rav Hamnuna Sabba. He said that in «that world» [the World to Come], both he and Rav Hamnuna Sabba would be shining together. This is enough.

Ibur occurs for two reasons. First, through the ibur of the righteous, the Nefesh of a person can become rectified to the level of the Nefesh of the righteous tzadik. In the World to Come he will ascend to that level since the righteous tzadik will have helped him to add mitzvot and holiness to his life. This reason serves the person [receiving the ibur] himself.

The second reason is for the sake of the righteous tzadik who was the ibur. By helping the other person to perform mitzvot and rectification, he gains a portion in them. This is the sod [meaning «secret»] of what Chazal wrote: Great are the righteous people, for even in death they merit children (Sanhedrin 47a). In other words, when they cause the person to increase his merit they become like «fathers» who guide and help. This is to his merit.

The righteous soul which enters a person and assists him during his life, as an ibur and not as a gilgul, «easily attains reward and is distant from loss.»

Every time the person does a mitzvah, he [the righteous soul] receives reward. This is the secret of what is written, «A righteous person receives his reward and the reward of his friend in Gan Eden» (Chagiga 15a). Understand this deep secret well, though now is not the time to discuss it at length.

On the other hand, if the [host] person does evil, the righteous soul will not suffer any punishment or loss since he only came to help him, not to cause him evil. On the contrary, if this person negates what he rectified, then the righteous soul will leave him.

The sod [meaning «secret»] of ibur is that it occurs during a person’s lifetime and therefore does not bind [the Nefesh of the righteous tzadik] to the body. This is unlike a Nefesh that reincarnates, that enters as a gilgul from the time of birth and is unified and bound with the body without exiting from there until death. On the other hand, the Nefesh of the righteous tzadik enters as an ibur willingly and leaves at will. If the person continues to act righteously, then the righteous soul will remain there in order to receive a portion in the actions of the person. It will remain there until the host dies, when they will both go up to the same place, as mentioned previously.

However, if the person does evil, then the righteous soul will become disgusted with this union and leave it. He is not permanently there, but «borrowed,» like a guest who remains with his host until he feels it is time to leave.

For the same reason the righteous tzadik will not feel any pains that may occur to the host person and he does not have to suffer them, because he is not «attached» to the body; he is only «borrowed.»

The rule is that a person who performs a mitzvah of great importance can merit an ibur of the Nefesh of a righteous tzadik from an earlier generation. As a result, it is possible [for him] to become rectified and purified to the point that his Nefesh will actually become transposed onto the same level as that of the righteous tzadik.

Afterwards, the person will have to rectify his Ruach and Neshama to such an extent of purity that they will be worthy to be clothed by this Nefesh. Then he will actually become transposed [in his entirety] onto the level of the righteous tzadik, having ascended beyond the original root-level of his soul from whence he came. All of this is the reason for the help and assistance of the righteous soul.

It is also possible for the Nefesh of a person to ascend until his Nefesh will be from the world of Atzilut. Generally speaking, the Nefesh is from Asiya, the Ruach is from Yetzira, and the Neshama is from Beria. However, on a more specific level, each world has its own levels of Nefesh, Ruach, Neshama (NR»N).

Hence, it can be that sometimes the NR»N of a person is from Asiya, Yetzira, and Beria. Sometimes, though, his NR»N can be from the malchut, the Zeir Anpin, and the Imma of Asiya. Sometimes, the three of them will be from Yetzira, or from the world of Beria, or all of them will be from Atzilut. [In the latter case,] the Nefesh will be from the nukva of Zeir Anpin [malchut of Atzilut], the Ruach from Zeir Anpin [Yetzira of Atzilut], the Neshama from Imma [bina of Atzilut], and the Chaya from Abba [chochma of Atzilut].

Another combination can be the Nefesh from Asiya, and the Ruach and Neshama from Yetzira. Or, the Nefesh can be from Yetzira and the Ruach and Neshama from Beria. Alternatively, the Nefesh can be from Beria while the Ruach and Neshama are from Atzilut.

This is possible because the four worlds, ABY»A [Atzilut, Beria, Yetzira, Asiya], are each comprised of four [sub-]worlds of ABY»A and their own set of ten sefirot. Those ten, in turn, are comprised of their own ten sefirot, and so on.

It is not possible to write down all the details at length since the space is limited. However, the person of understanding will comprehend and make the connections on his own.

However, when we say that sometimes the NR»N is from Yetzira, or from Beria, it does not mean that he lacks a Nefesh from Asiya! After all, even the Shechina is called «Malchut» and It «nests» in Asiya. How much more so the Nefesh of a person!

Rather, what it means is that the Nefesh originated from Asiya, but that it became so purified that it cannot be sensed in comparison to the [newly acquired] light of the Nefesh of Yetzira within him. Therefore, it is all called the Nefesh of Yetzira.

It is the same for all the aspects: when we say that his NR»N is from Atzilut, really he has a Nefesh, Ruach, and Neshama from Asiya, Yetzira and Beria [respectively]. However, they are not referred to by their names, and all of them are considered secondary and referred to as being from Atzilut. You can apply this concept to any of the other details that have been mentioned.

Within the concept of gilgulim there is a distinction between reincarnation into any body that may be ready for his gilgul, and reincarnation through a brother, which is the sod [meaning «secret»] of yibum.

In a normal gilgul, the Nefesh, Ruach and Neshama [NR»N] do not reincarnate together, or even two at once. Only the Nefesh reincarnates until it is rectified. Afterwards, in another gilgul, the Nefesh and Ruach return together until they are rectified. When that occurs, then the entire NR»N [reincarnates together] until the Neshama is rectified, which completes his gilgulim. Or, sometimes each of the three reincarnates individually [and achieves tikun independent of the others]: the Ruach with another Nefesh in another body, and the Neshama with a different Nefesh and Ruach in a different body.

However, when a man reincarnates through his brother, the entire NR»N may do so together. Chaim Vital says: It seems from Sabba of Mishpatim that even with respect to yibum all three do not come back together, but only the Nefesh and the Ruach without the Neshama. This requires further investigation.

Kapitel 3

Ibur takes place during a person’s lifetime, as we have already mentioned. Normally, ibur takes place during a person’s lifetime; it involves parts of soul that come to a person years after he is born. Gilgul, on the other hand, involves parts of soul that a person is born with. They reincarnate from the time he is born, and they stay with him until the end of his lifetime.

Sometimes a certain mitzvah may come before a person, and he performs the mitzvah as it should be done. At that point the Nefesh of an earlier righteous person who had performed this same mitzvah correctly will join the person as an ibur, since they are alike with respect to this mitzvah.

Not only this, but it is also possible that the righteous person is alive during his lifetime, and still ibur can occur. Thus, if a person performs a particular mitzvah or mitzvot relevant to a righteous individual who also performed correctly, then the Nefesh of that righteous tzadik can enter the person, even while they are both alive at the same time.

This is the secret meaning of the verse, «The Nefesh of Jonathan became attached to the Nefesh of David» (I Samuel 18:1). In other words, even while they were both alive, the Nefesh of David was joined with Jonathan as an ibur.

This accounts for the strong soul bond they had while they were alive. With respect to the concept of gilgulim, we will begin the discussion with Adam HaRishon, the First Man, to more easily grasp the matter.

To begin with, when Adam HaRishon sinned he blemished all the sparks [nitzutzot] of his Nefesh, Ruach, and Neshama. Just like a person’s body contains many sparks throughout his 248 Limbs and 365 Tendons, and consequently there are many sparks in his head, in his eyes, and in every limb—it is the same with a Nefesh as well.

The Midrash Tanchuma (Ki Tisa 12) and Midrash Rabba (Ex. 40:3) provide an explanation for the verse (Job 38:4), «Where were you when I founded the earth?»

When Adam was created, the Holy One, Blessed is He, showed him every righteous person who would ever descend from him: from his head, his hair, his neck, his two eyes, and some from his nose. His Ruach is also divided in this way, as is his Neshama.

When he sinned, he blemished the majority of the sparks of his Nefesh, Ruach, and Neshama, causing them to become immersed in the kelipot.

This is the sod [meaning «secret»] of what is written in Sefer HaTikunim (Ch. 5), on the verse, «like a bird that wanders from her nest …» (Proverbs 27:8). The Divine Presence is exiled amongst the kelipot. The [souls of the] righteous tzadikim wander after Her from place to place.

The place to which the sparks are exiled in the realm of the kelipot is according to the aspect [of the soul of Adam] from which they have come. If they have come from the head, then they are exiled into the head of the kelipot; if from the eyes, then to the eyes, etc. This is the sod [meaning «secret»] of the idea of the «exile of the souls» that is mentioned there.

Cain and Abel, the sons of Adam, committed their own sin in addition to that of their father and thus caused their sparks to become more deeply immersed in the kelipot. However, in each generation some of the sparks reincarnate into the world to become rectified. The level of the «quarry» of the souls of a particular generation can be either that of the sparks of the head, or the eyes, etc.

Some reincarnate to become rectified, but they are not [entirely] careful and sin. Such a spark will become immersed again in the kelipot, with all the [minor] sparks that derive from it and depend upon it. What we are considering here is an intermediate case that includes both gilgul and ibur?

All the sparks of the Nefesh, even those that are already rectified, return in a complete gilgul at the time of birth with the individual spark that was damaged. They do not separate from one another until the day of death. However, the rectified sparks reincarnate as an ibur.

They do not share in the sins of this body, only the merits. It is similar to the souls of righteous tzadikim who have died and come as an ibur during a person’s lifetime and not at birth.

Thus, a spark that has not been rectified whatsoever by the performance of those mitzvot to which it is related or [has not been rectified] as a result of transgressing those sins from which there is no revival must reincarnate into a second body, which will be named for that spark.

However, sparks that have achieved rectification through the performance of mitzvot, but have also been blemished through the transgression of «light» sins, only reincarnate as an ibur of the sort mentioned previously [i.e., ibur from birth], even though it is also a gilgul. In contrast, there are sparks that have not been blemished through sins after having been rectified by mitzvot.

Thus, what we have learned [from the previous section is as follows]:

The main part of the gilgul associated with the body is specifically that part which was damaged. The other parts of the soul previously rectified in other reincarnations only return as aspects of ibur. When the part which is associated with the body performs a mitzvah in this world, the other parts share a portion of the mitzvah, since they have assisted in the performance of the mitzvah, as explained earlier concerning the soul of a righteous tzadik that comes as an ibur. Since they only come to assist for the sake of good they do not share the punishment when the main Nefesh transgresses.

When a person reincarnates, the entire Nefesh returns. However, the essence of the gilgul is only the part that sinned in a previous body and returns to become rectified. It is associated with the body, and reward and punishment are applicable to it. However, the rest of the Nefesh takes part in the reward but not in the punishment.

Now, the Nefesh in its entirety suffers and receives punishments in the existing body, besides what was suffered by the sparks in previous bodies. And it will suffer as well the pain of death and the pain of what comes after death. Consequently, there is atonement for the earlier [«light»] sins. Moreover, through the mitzvot of previous gilgulim and the present one in which they have a portion, as we have said, the tikun of the Nefesh becomes complete.

However, if they had a portion in the [present] sins as well, there could never be tikun for the Nefesh. A person usually sins, and this would only add sin to sin and there would be no end to it!

However, since the rest of the Nefesh does not share responsibility in the evil of this spark — only in its merits, sins can be atoned for and not increased. New merits can be added through each gilgul. There can be a conclusion to the cycle of reincarnations and tikun for the Nefesh. Understand this well.

In this way, the Nefesh achieves completion in all its sparks; through reincarnation completion is achieved for all the sparks from the «head» of the Nefesh to its «feet».

Once the «feet» are reached, then Mashiach will come, as it says in the Zohar (Parashat Pekudei pg.258, and the end of Parashat Vayakhel).

Yibum is not like gilgul because it is for a different reason. When it comes to the rest of the sins of the Torah, rectification can be achieved through suffering in this world and after death in Gehinom (Purgatory). Thus, not all sparks of the Nefesh need to reincarnate, but they may come back only as an ibur of the type mentioned in the previous section. Only specific sparks actually reincarnate.

However, yibum occurs because the person died before having children, a lack of success that makes it as if he never came into the world, as if his first body did not exist at all, as it says in the Zohar (Vayashev 187a).

Therefore, the entire Nefesh that was in the first body must return again for its own sake.

In the end, it is the second body that becomes his main one. After rectification and death in this world the Nefesh will resurrect only in this second body. There will be no soul to enter the first body, other than the «Ruach [spirit] that he put into his wife», as it says in Sabba of [Zohar] Mishpatim.

This is the difference between someone who has died without leaving children and must return in the secret of Yibum, and one who dies with sins and must reincarnate. All the details we have explained regarding the sparks of the Nefesh apply as well to Ruach and Neshama.

There is another difference between yibum and gilgul, which was mentioned at the beginning of this analysis. If a person reincarnates in the secret of yibum, his first body is considered as if it had never existed at all. For this reason, the entire Nefesh returns as a new creation. It is possible, therefore, that the Ruach and Neshama can reincarnate together with the Nefesh, though not all at one time.

When he merits and performs mitzvot fitting for the Ruach, then it will enter him; and it is the same with respect to the Neshama. About a person who came into the world for the first time, the Sabba of [Zohar] Mishpatim explained, «If he merits more, they bring him a Ruach; if he merits more, they bring him a Neshama, etc.» This is not the case, as we have explained, for someone who reincarnates.

Therefore, someone who returns in the secret ofyibum is similar to a new creation, and he is able to achieve his Nefesh, Ruach and Neshama (NR”N) in one gilgul, if his actions warrant it, as was mentioned. This is the esoteric meaning of the verse, «If he sets his heart upon it, then he would gather into himself his Ruach and his Neshama» (Job 34:14). This is understood in Sabba of [Zohar] Mishpatim in a deep way to refer to one who has returned in the secret of Yibum.

Just as the brother-in-law has the ability to return a portion of the Nefesh of his brother into this world through yibum, so too can yibum itself collect and return to the Nefesh both the Ruach, and Neshama. However, it must be dependent upon good deeds, just as it says, «If he sets his heart upon it.» (Ibid.)

A gilgul, on the other hand, does not have the ability to draw all three parts of the soul to him, but only one at a time. As mentioned before, first the Nefesh reincarnates alone until it becomes completely rectified, after which the person dies. Next, the Ruach alone is born into a different body until it is rectified. The Nefesh will also reincarnate together with it, but only as an ibur, since it is already rectified. The only reason it comes back is in order to help the Ruach to do good, and not bad. Therefore, it receives a portion of the good deeds of the Ruach, but not the bad deeds, just as we said with respect to the Nefesh itself when rectified sparks return in the secret of ibur.

This is another explanation of how there can be an end to the reincarnations of the Nefesh, for it has no part in the sins of the Ruach, as mentioned.

After he dies and the Neshama reincarnates to become rectified, then the Nefesh and the Ruach reincarnate only in the secret of ibur, until it is purified. After that, there will no longer be any need for this person to reincarnate into this world for his own sake. However, he may return into this world as an ibur in another person, during that person’s lifetime, to assist him and thereby receive a portion with him, as was explained previously at length.

Now we will explain what was mentioned at the beginning of the chapter. A secret of gilgul is that when the need is great, a slightly new gilgul can achieve Nefesh, Ruach and Neshama at one time in a single incarnation, without the need for multiple reincarnations since the three of them will achieve tikun in one body.

Normally, such a person cannot [rectify his] Ruach in the same gilgul. He has to die and be reborn with his Nefesh and Ruach together. However, there are special cases «when the need is great» that he can attain Ruach— and even Neshama— in the same gilgul in which his Nefesh has been completed. This is possible even though it is not the first gilgul of the Nefesh.

Normally, when the Nefesh comes alone and achieves rectification and purification, the Ruach cannot join it since the Nefesh has been rectified while the Ruach has not. However, there is a way to achieve rectification [together in the same gilgul] when the Nefesh is already completely rectified.

When a person sleeps at night he can deposit his Nefesh with G-d, as is known. Thus, it is possible for the Nefesh to remain Above, adhering to the «Supernal Well» and in the secret of «Mayin Nukvin». When he awakens in the morning, his Ruach will then enter by itself, as if reincarnated into a different body.

Once the Ruach is also rectified like the Nefesh, there is no hindrance to its becoming ensconced within the Nefesh, and the Nefesh becomes its vehicle.

Likewise, after the Ruach becomes completely purified, then both the Nefesh and the Ruach can leave the body at night during sleep and be «deposited» Above, where they will remain [for the time being]. In the morning, when he awakens, the Neshama will enter into him. It will become rectified, and once rectification is complete, then the previously rectified Nefesh and Ruach can return. The three of them will join together in the same body, and one will become the «vehicle» for the other(s). No more reincarnations will be necessary.

All of this is alluded to in the verse «My Nefesh has desired You at night; even [with] my Ruach that is within me will I seek You…» (Isaiah 26:9).

[The interpretation:] My Nefesh became purified until it was able to cling to You in the secret of «and cling to Him» (Deut. 11:22). It then desired You, and yearned to cling to You. The time of desiring and yearning is specifically at night, when souls may be deposited because they are ascending in the secret of Mayin Nukvin to cause a supernal zivug.

The strength of this yearning, because it is pure, makes possible total adherence. The Nefesh can remain there and not descend. In the morning when it comes time for the Nefesh to descend once again and it does not, then «my Ruach» can enter me instead. This is why it is not «my Nefesh» that «seeks for You»/»in the morning». Rather it is his Ruach that enters him to become rectified.

Therefore, the initial letters of the Hebrew words that have been translated «in the night my Nefesh, even my Ruach» [bait-aleph-reish] spell «be’er» [in Hebrew, well]; this alludes to what was mentioned earlier, that the Nefesh longs to ascend to the Supernal Well.

Hence, if a person knows on his own that he has rectified his Nefesh, he can say the verse, «My Nefesh has desired You at night; even [with] my Ruach that is within me will I seek You [in Hebrew, ashachreca]…» before laying down to sleep. He should recite it concentrating upon the esoteric meaning that has been explained here in order to attain his Ruach, and similarly his Neshama. Then he will not need additional gilgulim. Understand this esoteric secret well and be cautious with it.

However, the verse that we are accustomed to say, «In Your hand I will deposit my soul…» (Psalms 31:6), doesn’t help to accomplish what has been explained here. It only means that the Nefesh will ascend as a «deposit». In the morning it will return to descend. However, the verse, «My Nefesh has desired You at night; even [with] my Ruach that is within me will I seek You…» means that the Nefesh will remain Above, and that either the Ruach or the Neshama will descend in its place.

(Note: Shmuel says: The verse «My Nefesh has desired You at night; even [with] my Ruach that is within me will I seek for You…» is explained in Gate Six of Shaar HaKavanot. See there.).

Kapitel 4

There are two other distinctions that apply only to gilgulim. Firstly, if a first-time gilgul earns his Nefesh, Ruach and Neshama (NR»N) and then sins and blemishes them, in his next reincarnation he cannot rectify them all at once except through the device that was explained beforehand. When going to bed he should recite the verse, «My Nefesh has desired You at night….»

Secondly, if a first-time gilgul earns only his Nefesh, and sins and blemishes it, when he reincarnates he can achieve NR»N in that gilgul itself. Since he had not previously damaged his Ruach and Neshama, they can join the Nefesh after it has been rectified, as if it were a first incarnation, just as it said, «If he merits more…»

This is not the case when they have all come, and all have become blemished. For how can a rectified Nefesh become the vehicle for a damaged Ruach or Neshama? However, if he only damaged the Nefesh, then all three can return together in a single gilgul.

It seems to me that all the aspects of rectification are really the fulfillment of mitzvot, which are dependent upon the «limbs» of the Nefesh. All blemishes result from violating negative mitzvot.

It is well known that there are 248 positive mitzvot and 365 negative mitzvot. The negative mitzvot tell us what not to do. Their number corresponds to the 248 limbs of the human body, which is made in the image of the Nefesh. Thus, each one of the negative mitzvot corresponds to one of the limbs of the Nefesh, and transgression of any one of them causes a corresponding blemish or damage in one of the limbs of the Nefesh.

The complete entry of the Nefesh into the body, which is called tikun of the Nefesh, is accomplished only through the performance of mitzvot. Although sins blemish the Nefesh, they do not prevent its sparks from entering. However, there are two other aspects regarding this matter.

Who only received a Nefesh during his first lifetime but didn’t merit to completely rectify it—and then died. Since this first body did not complete the rectification of all aspects of the Nefesh, then, at the time of Resurrection of the Dead, only those parts that were rectified in the lifetime of that body return with it.

Therefore, when this Nefesh reincarnates into another body to complete its tikun, it can achieve NR»N. Then all the parts of the Nefesh that were rectified in the second body, together with the Ruach and Neshama, belong to the second body at the time of the Resurrection.

The first body has no portion in the Ruach and Neshama, but it does have a share in part of the Nefesh, the part that was rectified with it. The remainder of the aspects [of the rectified soul] belongs to the second body.

This is like what was explained in Sabba of Mishpatim regarding Yibum. The first body did not succeed at procreating. It only merits the individual spark of the Nefesh. This is the spark that was left inside the woman during the first intimacy. However, the rest of the Nefesh with the Ruach and the Neshama belong to the second body.

This is the secret of what is written in the Zohar (Chayei Sarah 131a): «Those bodies that were not successful are as if they never existed.» This is remarkable, because [it is known that] there is no Jew who is not «filled with mitzvot like a pomegranate» (Berachot 57a). Why should it [an «unsuccessful» body] be non-existent at the time of resurrection?

However, this alludes to the idea that the main source of pleasure in the Time-to-Come is on the level of Ruach and Neshama. This first body does not even have a completed Nefesh. All it has is the spark «left in his wife by the initial intimacy.» Thus, it has no pleasure and is if it doesn’t exist.

The first body merits to rectify the entire Nefesh, but later blemishes it. When this Nefesh reincarnates with the Ruach and Neshama into the second body, they do so with the spark of another Nefesh in order to help them perform mitzvot. This is called a «Gilgul Kaful». Remember this well.

However, at the time of resurrection the NR»N will return to the first body. The second body will only merit the spark of the additional Nefesh that came, since it was the main [vehicle] for it. The original Nefesh was completely rectified in the first body (and belongs to it). Thus he [the Nefesh of the second body] will have worked for another, as is alluded to by Rav Sheshet who said, «Rejoice my Nefesh! Rejoice my Nefesh! For you have I read … for you have I learned …» (Pesachim 68b).

If a person merited his Nefesh, Ruach, and Neshama, but then blemished them, the three do not return together. Rather, each one returns in a separate reincarnation. But what are the laws governing rectification of each one?

When a Nefesh reincarnates into a body for tikun and becomes rectified, then the Ruach is not able to join with it. As we have already mentioned, a blemished Ruach cannot join an already rectified Nefesh. And certainly a blemished Ruach cannot join the Nefesh before it is rectified because the Ruach can enter only after the Nefesh, which is on a lower level, is completely rectified.

Thus, the Ruach must reincarnate alone with the Nefesh of a convert whose Nefesh is in place of his own, and there it will become rectified. In the same way, the Neshama will come into another body together with the Nefesh of a convert.

This is the secret of what is written in Sabba of Mishpatim (98b): «The Neshamot that encounter the Nefashot of converts … and they merit through them.» A Ruach alone, or a Neshama alone, can only enter a body if there is a Nefesh there. Instead (of their own Nefesh) they take the Nefesh of a convert, and through it they achieve rectification.

Having said this, we can answer an important question. The majority of people only merit their Nefesh. And only a small amount in these later generations ever merit to their Ruach and Neshama. Yet, we know that the son of David will not come until all the Ruchot and Neshamot are rectified (Talmud Yebamot 62a).

Now we understand that the Ruach and Neshama can reincarnate into other bodies on top of the Nefesh of a convert, and they, too, become rectified. However, when the original Nefesh eventually achieves rectification, it can receive in place of his own the Ruach of a righteous tzadik whose deeds were similar to his. This will be in place of his own Ruach.

Similarly, he can achieve the Neshama of a righteous tzadik. If his Nefesh leaves this world before the original Ruach has finished its tikun, then the Nefesh can, in the meantime, accompany the Ruach of the righteous tzadik to the World-to-Come and through it, receive its fitting reward . Once its own Ruach completes its tikun through its own reincarnation in another body, as explained above, then the Nefesh will say, «I will return to my first husband,» and it will reunite with its Ruach. Likewise, once the Neshama becomes rectified, his Nefesh and Ruach will return to become one with it.

We will now explain the difference between a righteous person and an evil person. This will allow us to better understand the differences among the verses and the things discussed by our sages.

Sometimes we see that a person only reincarnates three times, according to the esoteric meaning of the verse, «Behold, G-d does all these things, two or three times with a man» (Job 33:29). There is also the esoteric meanings of the verses, «For three sins of Israel, but for the fourth I will not return…» (Amos 2:6), and «…Who visits the sins of the fathers on the children unto the third [generation] and unto the fourth [generation]» (Ex. 20:5). Yet, it says in Sefer HaTikunim (69) that a righteous person reincarnates up to one thousand generations, and there are other sources similar to this.

The verse itself answers the question. The «four generations» refers to evil people, as it says, «…Who visits the sins of the fathers… to those who hate Me.» In contrast, to whom is He «…doing kindness for a thousand generations» (ibid. 6)?The same verse answers, «…to those who love Me and keep My commandments.»

Those who hate G-d are the evil people, to whom the four-generation limit on reincarnations applies. Those who love G-d are the righteous people, to whom «a thousand generations» of reincarnations applies.

The explanation is as follows: When the Nefesh of a person comes into the world for the first time and sins, becoming blemished and forcing it to reincarnate into another body to become rectified, this is its first reincarnation. If it doesn’t become rectified, then it returns in a second reincarnation. If it is not rectified then, it returns in a third reincarnation, but from then onward he will not be able to attain rectification by reincarnating again. It is then said about it that «the Nefesh will be cut off from his people,» completely (Gen.17:14).

However, this is only when a person failed to accomplish any rectification over the course of the first three gilgulim. On the other hand, if at some point during those three [reincarnations] he began the process of tikun, even a little, then he will not be cut off. It is even possible that he could return to achieve rectification over the course of a thousand generations, if necessary.

Hence, one who does not achieve any rectification at all is called «evil,» but one who rectifies even a little is called «righteous.» All his subsequent gilgulim will complete the rectification process.

I believe that I heard from my teacher that all this is only true regarding the Nefesh, since it is from the world of Asiya that is immersed in the kelipot. That is why excision [karet] is only mentioned with respect to the Nefesh, because only it can be cut off from holiness and remain immersed in the kelipot.

However, the kelipot do not have such a strong hold over the Ruach and Neshama, which are from Yetzira and Beriya. Therefore, a person is able to rectify them without failure, although there are those that accomplish tikun quickly, and there are those who do it over a longer period of time after many reincarnations.

How is such a thing possible? We have already discussed the verse (Samuel II 14:14) where it is written that G-d «…devises stratagems in order that the banished ones should not be banished,» that no Nefesh should descend into the kelipot and be cut off there, never to be redeemed.

However, this matter can be understood in the following way: The good that was accumulated during the three reincarnations is dispersed among others. The evil that is now left isolated and alone is dissipated and destroyed.

There is another difference between a righteous and an evil person that will be elucidated now, and in doing so we will be able to understand what the sages wrote regarding Elisha (who was called) Acher. «He (Elisha) cannot be judged because of his involvement with Torah.». If a righteous person learned Torah, especially if he is one of those from the «early generations,» then he is not sentenced to Gehinom.

He must be cleansed of his sins [to the extent] that he will be able to enter Paradise. Therefore, there is no other tikun for him except reincarnation. For each and every sin for which he did not atone through suffering during his lifetime, and for which he cannot receive punishment in Gehinom, he will have to reincarnate. He will reincarnate as many times as is necessary in order to rectify each and every one of them.

Therefore, he will reincarnate through many gilgulim in order to atone and rectify his sins. This is not the case for an evil person who can go to Gehinom to be cleansed there of all his sins. He will not need to come back to reincarnate.

Now there is room for a question. Would it not be preferable to go to Gehinom to immediately clear all of one’s sins, instead of returning through many reincarnations?

Humbly, I, Chaim, will answer this question. The Holy One, blessed is He, is Omniscient and knows that if an evil person reincarnates he will only add to his sins and the abundance of his transgressions will outweigh his merits. Since it is known that he has already completed the few mitzvot that are absolutely vital to the root of his Nefesh, it is better for him to be removed from the world. G-d removes him from the world, and lowers him into Gehinom to cleanse his sins, while the merit of his mitzvot remains intact. «G-d desires kindness!»

However, with respect to a righteous person whose sins are less than his mitzvot, the suffering during gilgulim can cleanse them.

His many merits will remain intact even while he is increasing them with each gilgul. His reward will be tremendous, without limit. This is along the lines of what the sages have said: «The Holy One, Blessed be He, wanted to merit Israel. Therefore, He gave them much Torah and mitzvot» (Makkot 23b).

Earlier we spoke of the gilgul of Rav Sheshet when discussing the concept of Double Gilgul. The Talmud says that Rav Sheshet was blind. When he studied Torah he was joyous and he would say, «Rejoice my Nefesh! Rejoice my Nefesh! For you have I read … for you have I learned!»

It seems hard to understand when they say that he was benefiting himself and not others! «If you have become wise, you have become wise for yourself…»(Proverbs 9:12). In addition, why did he specifically say «…my Nefesh»? And, why is all of this recorded regarding Rav Sheshet and no one else?

To answer these questions we require an introduction regarding his gilgul. Baba ben Buta the Pious was a student of the elder Shammai. All of his life he daily brought a Doubtful Transgression Offering.

It was Baba ben Buta who returned as the reincarnation of Rav Sheshet in order to complete some tikun that was required of him. Since King Herod had taken out the eyes [of Baba ben Buta], therefore he [Rav Sheshet] was also blind, as is known. In the form of gematria called «AT-BaSh» the letters that spell Baba change into the letters that spell Sheshet.

Now we can arrive at the explanation. A person who does not complete his tikun in his first gilgul, even if only by a small amount, must come back to complete it in a second gilgul. When he completed his Nefesh in the first gilgul except for a small amount, and he reincarnates a second time, then all the reward for the Torah and mitzvot performed during the second gilgul are for the sake of the Nefesh that came to complete its tikun. At the time of the Resurrection, the Nefesh will return to the first body within which the majority of Torah and mitzvot that were required of him were performed. It had only come into the second body in a «borrowed» way.

Rav Sheshet knew that his Nefesh had first been in the body of Baba ben Buta, a man of great learning and well known for his piety. He only reincarnated a second time to rectify a small amount that had been left incomplete. This made his body sad, because it meant that all of his efforts were for the sake of that Nefesh, which in the end would return to that first body in the time of the Resurrection. All the benefit of the Torah that he studied and the mitzvot that he performed were for that Nefesh, and not his body. It was the Nefesh that had to rejoice, and not the body. Thus, he [Rav Sheshet] would say, «Rejoice my Nefesh…» and not me. «For you I read, for you I studied.» It was for your benefit, and not my own.

Kapitel 5

There are two types of gilgulim and two types of ibur:

The first type of gilgul occurs when a single Nefesh enters the body of a person at the time of birth.

The second type is also possible. Two Nefashot may reincarnate together, and this is also at the time of birth. This is called «Double Gilgul» [Gilgul Kaful]. It was explained in the previous chapter, and in other places.

Both these Nefashot [in Double Gilgul] reincarnate and come into the world together when the person’s body is born. They do not separate until death. They are called one Nefesh. As one, they suffer the pain and punishments that are inflicted on the body throughout its lifetime, as well as the pain of death.

Ibur, however, does not occur at birth, as we explained earlier, and there are two types. The first occurs for the benefit of the righteous tzadik himself who enters a person to complete himself with something that was missing to him [the tzadik]. The second type is for the sake of the [host] person, to assist him with Torah and mitzvot.

When he [the soul of the tzadik] comes for his own sake, then he does not enter the person until he is thirteen years old and one day. At that time the (host) person becomes obligated in Torah and mitzvot. In this way, he [the tzadik] can also rectify himself through this person, and that is why he does not enter before this time, only after the obligation of mitzvot has taken effect.

At that time, the soul of the tzadik enters and spreads throughout the entire body, just like the person’s own Nefesh. The two of them suffer all bodily pain together and equally. It remains there for a set time to rectify and complete that which it needs. Then, it leaves while the person is still alive, and returns to its place Above in Paradise.

However, when [the soul of the tzadik] comes for the sake of the person and not for himself, then it comes of its own volition and not by coercion. Therefore, it is not forced to suffer any bodily pain at all, and it does not feel whatsoever the sufferings or afflictions that come upon [the host’s body]. Furthermore, if he is pleased with the host person, then he remains; if not, then he leaves him, as it says, «Leave the tents of these evil people…» (Numbers 16:26).

We will now further clarify the subject that we began previously. The verse says, «…Visit the sins of the fathers on the children for three and four [generations]» (Ex. 20:5). This means that up to three reincarnating Nefashot can reincarnate with a new Nefesh together in one body at birth. This makes for a total of four Nefashot at one time. This is the secret of «four.»

It is also the secret of the verse «…two or three times with a man» (Job 33:29). Three Nefashot are able to reincarnate with one «man», who is this new Nefesh. However, it is not possible for more than this to reincarnate at one time. However, less than this amount is possible.

It is possible that one Nefesh can reincarnate alone in a body; or one reincarnated Nefesh with a new Nefesh. Or, two reincarnated Nefashot by themselves can go into one body; or two reincarnated Nefashot with a new one; or three reincarnated Nefashot by themselves; or three reincarnated souls with a new one. However, more than this is not possible within one body.

Know that those that are reincarnating together in a single body must all be of a single «root». This is the esoteric meaning of the verse «…he shall redeem the property of his brother» (Lev. 25:25).

As a result, even though the first time gilgul has not committed any of the sins of the previous gilgulim, he will still have to cleanse the blemish and stench that resulted from their earlier sins. This will be the case if he is from a more internal [primary] level than the others, such as the sinews of Adam HaRishon, as opposed to the Flesh [which is more «external»].

This is in order to draw life to the entire root. Ibur has similar limitations [as gilgul]. Up to three Nefashot can come to help a person’s Nefesh. The total will then be four. More is not possible, but less is. However, those who had come in the secret of gilgul only came to help themselves, to rectify their sins, or to fulfill a mitzva they had yet to perform. Expanding upon the discussion of ibur, the following is an example.

Consider a person who has reincarnated into a body to rectify himself. He has ten Nefashot in his root that are higher than himself. If he merits it, then the tenth, lowest Nefesh, which is still higher than he is, will enter him as an ibur and help him to achieve tikun. If he increases his merit then he will receive the ninth Nefesh as an ibur, and if he merits more, then the eighth Nefesh will enter. Thus, he will have received three Nefashot, and, including his own, there will be four in total. More than this is not possible.

However, if he further increases his merits, then he can even receive the seventh Nefesh as well, causing the tenth Nefesh to surrender its light to the three higher iburim.

This is the way it continues until he achieves the three highest Nefashot of the ten: the first, second, and third. The light of these three will be revealed in this ibur to assist him. The other seven will lose their light to them; in contrast to the light of the three upper Nefashot, they will seem as if they no longer exist. This is because only three Nefashot, in addition to the Nefesh of the person himself, are possible [in one gilgul].

The verse says, «All these things G-d does, two or three times with a man» (Job 33:29). In the first three gilgulim, the Nefesh of a person reincarnates by itself without any partnership in the body. However, if after these three times his Nefesh is still not rectified, it must come back an additional three times, but not alone since it lacks the ability to become rectified [on its own].

Therefore, it returns together «with a man.» This is a righteous tzadik who will come as an ibur to help him and direct him in the right direction. Therefore, the verse does not say «three times,» which would seemingly refer to the first three times, but rather «two or three times….». This teaches that during a second set of three gilgulim he will have a «man» as a partner with him.

A fascinating concept is explained in Sabba of Mishpatim regarding the body of someone who has reincarnated many times. In what body does the soul arise in the time of the Resurrection? We have already explained earlier what the Introduction to Tikunim (pg.1b) says regarding the verse, «…like a bird that wanders from her nest» (Proverbs 27:8).

And we have discussed what the Zohar says in parashat Pekudei (258a) with respect to the Shechina. She is exiled among the kelipot until her legs are immersed in impurity. We also spoke about how the souls of righteous people are exiled with the Shechina in the kelipot as well.

In earlier times the souls that are exiled with her are the sparks and sections from the levels on which the Shechina stood at that time. It is the same in every generation. Thus, at this time in history the Shechina has already descended until the legs, and the souls of these generations are from the level of the legs.

Since all the souls were exiled among the kelipot together with the Shechina, those earlier souls that were already rectified and elevated, now they descend to direct and correct the lower souls in order to rectify them.

Thus, we find that every soul has many parts and sparks, and they are all called a single soul, and this is true for all the souls. When the time for resurrection arrives, each body will take its portion of soul according to the level [that was rectified] in its time.

It can be that even though a person has a single, pure, and elevated Nefesh, he may become angry and it will leave him. A lesser Nefesh will then replace it. Or, he may contract a terrible sickness, and an exchange of souls may occur. Or, he may contract a debilitating illness, and his Nefesh may be exchanged and go to another person, while he receives a different Nefesh. This is the secret of what is said, «A righteous person all of his life, only to become evil in the end» (Berachot 29a).

Or, just the opposite may occur. Having said this, it is also possible for a woman who was originally meant to be the wife of a particular person, but his soul gets switched and she becomes the wife of the other person [into whom his soul migrated].

It is possible for the Nefesh, Ruach, or Neshama of a person to elevate its sparks that were immersed in the depths of the kelipot. They will be rectified through him, like what was explained concerning the deaths of the Ten Political Martyrs. See there.

The time of the Ten Political Martyrs was the time of the destruction of the Second Temple. At that time sin was so prevalent that people did not have the power to purify the sparks through prayer and to raise them up in the secret of ma’n. Moreover, even the ma’n of bina descended downward and got mixed up once again among the kelipot, as it is written, «For your sins your Mother was sent away» (Isaiah 50:1).

There is a difference between someone who reincarnates because he was childless and did not perform the mitzva of procreation, and someone who reincarnates because of any other transgressions that he may have committed. Someone who reincarnates for not having procreated will not be able to return alone, but only in partnership with another.

This will [also] be the case even if he is like Shimon ben Azzai who did not need to reincarnate to have children.

Nevertheless, when he reincarnates at birth because of a different sin, or to assist someone else, or to come as an ibur during lifetime, it will not be possible to return alone, but only in partnership with another. Since he is «half of a body»; he cannot come alone. It could be that this is also called a «Double Gilgul,» as we have discussed in previous chapters. This gilgul is not because of yibum. So it seems to the humble opinion of Chaim.

Kapitel 6

Now we will discuss the idea of new and old souls, which we have already discussed somewhat in the Fifth Gate, The Gate of Mitzvot, regarding the mitzva of sending away the mother bird (parashat Ki Tetze). We will also explain the origin of the root of souls.

When all the worlds were created, even the world of Atzilut, they were brought into being by the Unification of Back to Back. Afterwards they turn to come into being in the aspect of Face to Face. However, from the time of Adam until the arrival of Mashiach, the tikun will be to renew those souls that were originally Back to Back, so that they can emerge from [the aspect of] Face to Face.

After they were created Back to Back, they descended with the Shechina into exile among the kelipot. However, a righteous tzadik, through an absolutely good intention, can draw out a new soul. In other words, through this intention a soul can ascend from the kelipot to be renewed in the secret of «They are new every morning; great is Your faithfulness «. (Lamentations 3:23)

Afterwards it will descend from the aspect of Face to Face into this world. It will be the beginning of its existence, and it will be called «new.». At this stage of history we only have the ability to draw new souls from BY’A, which are the of Neshama, Ruach, and Nefesh, as is known.

However, in the future, after the Resurrection of the Dead, higher «new souls» will descend from the world of Atzilut.   They will be from the Atzilut level of the soul of Adam, which is called Zehira Ila’a [Upper Emanation], as we will explain in future discussions. This is the secret of what is written in the Zohar, (Pekudei 253a) «From the time the Temple was destroyed, souls have not entered the Sanctuary of Love [Heichel Ha’ahava].»

New souls that are born from the Unification of Face to Face from Atzilut have not entered there [the Sanctuary of Love]. However, new souls from BY’A can come [into that place] even in these days after the Destruction of the Temple. New souls can come from BY’A, but not from Atzilut. All other souls that come into the world are old souls. They are all born from the Unification of Back to Back.

In summary, all old souls come from him [from Adam]. [The soul of] Adam divides into 248 «limbs» just does his body. In addition, there are other aspects, such as the countless «hairs» that hang from his body.

All the sparks of the individual souls in this world are from these aspects that are within Adam. All of the specific souls and levels of souls that will later enter bodies born from Adam are called «Soul-Roots» and are drawn from these aspects of Adam.

Concerning each and every limb, it is exactly as the sages understood the verse, «Where were you when I founded the earth?» (Job 38:4). We have already explained that most souls are from Cain and Abel, the sons of Adam.

From that time onward, they have since divided among all people ever born. Even though we won’t explain this concept in detail now, since this is not the place to do so, we will provide an example of what it means.

For example, suppose that Abel is the aspect of the head of all the souls. Then Abel would be the root of all the individual sparks of human souls that are in the aspect of the head.

Likewise, if our patriarch Abraham was the right arm of Adam, then all the individual sparks that belong to the right arm of Adam are included in Abraham. He will be considered the root of all of them. It is the same for every limb and hair of the soul of Adam. However, this is not the place for this discussion.

Now we will explain the individual types of teshuva [repentance] that a person must perform, and through them you will understand a little of this analysis.

There are eight divisions of teshuva.

First of all, if a person has a Nefesh from the world of Asiya and he sins, he causes a separation of (the world of) Yetzira from that of Asiya in the specific place from which the root of his soul is suspended. This person’s teshuva would reunite Asiya with Yetzira on the level of the root of his Nefesh.

Similarly, if someone who has Ruach from Yetzira sins, he will need to rejoin Yetzira to Beriya on the level of his root. Likewise, someone who has a Neshama from Beriya must reunite Beriya to Atzilut. These are the three levels of teshuva from the lower worlds of BY’A.

There are five higher levels of teshuva in the world of Atzilut itself. The first is to cause the return of malchut of Atzilut to its place, which is below the yesod, in the specific level of his Soul Root, as we discussed.

The second (stage) is to return her to a higher place, which is nh’y, the place from which she emanated, as is known.

The third (stage) returns her to a yet higher level, to the chg’t.

The fourth (stage) is to cause her to return to a higher (level), to chb’d, which are the three mochin of Z’A. These four elevations are all within the level of Zeir Anpin.

There is a fifth teshuva, more essential and elevated than the rest of them, and that is to elevate it (the malchut of Atzilut) to the level of Abba and Imma. This level is alluded to in Sefer HaTikunim and it is called the «Eighth Level,» because Imma (i.e., bina) is the eighth from below to above.

It is important to know that the impact of one’s sin is dependent upon the level of his soul. Thus, someone whose Nefesh is from the malchut of Atzilut will cause a blemish in that level and to his soul root there. This is the case for the rest of the levels as well.

However, if a person in a previous gilgul had a Nefesh and Ruach from Asiya and Yetzira and then sinned and blemished his Ruach, this would necessitate reincarnation into a second person. Even if only the Nefesh returned into this [second] person, when he sins he blemishes Yetzira, as if he had also received the level of Ruach.

Also regarding teshuva, it is necessary to know the manner of one’s gilgulim, which we will briefly explain now based upon what we have discussed in another place.

Suppose that a person, for example, reincarnated twenty to thirty times beforehand. He will need to know if the first ones had NR’N from BY’A, and if he blemished them. If that is the case, then all the subsequent thirty, even if the Nefesh alone entered each one, will have to rectify as if they blemished all of BY’A, since the first one that preceded all of them was a Nefesh that received light from the Neshama of Beriya. Thus, to complete his teshuva he will have to return the light that it [his soul] had in the beginning.

This is the esoteric meaning of the verse, «…For she has taken from the hand of G-d double for all her sins.» (Isaiah 40:2).

Sometimes a person will commit a (relatively) light sin, but they will be very strict and very exacting with him, punishing him as if he committed a severe sin, «twice» what he did. Thus, one cannot fully fathom the ways of G-d when he sees someone experiencing this. One cannot grasp such matters, but he must trust that all G-d does is righteous and with justice.

However, suppose from the first [gilgul] through the ninth of the thirty he only merited a Nefesh and a Ruach, but for the tenth [gilgul] he merited a Neshama; he then sinned and blemished it. Any sins that resulted during the first nine blemished the Ruach, and even more so, the Nefesh. However, regarding the tenth and all those after it, through the thirtieth, the blemish and tikun will also affect the Neshama. Based upon this, you should be able to figure out any other case.

Thus, we find that a person cannot do complete teshuva as it should be done until he knows his Soul-Root and the levels of gilgulim of his soul that preceded him. The Zohar, when discussing the verse, «Tell me, you whom my soul loves» (Song of Songs 1:7) is adamant about this. It discusses there at length that a person needs to know the identity of his soul, why it has come into this world, and what it needs to rectify.

Kapitel 7

We have already explained that there are some souls that were not part of Adam’s soul when it was first created. These are truly completely «new souls», whereas the souls that were already included in Adam are called «old souls» by comparison, of which there are two types.

Thus, there are three types, the first being those which were not included in Adam and which are considered to be completely new souls.

The second type of soul is a result of Adam’s sin, after which his limbs «fell off» and he was reduced until he was no higher than one hundred cubits. This is the secret of the verse «…And You laid Your hand upon me». (Psalms 139:5) Just as it happened to his body, so too did it happen to his soul.

The sparks of his soul that remained within him after the sin were necessary for Adam himself. After the sin, he fathered Cain and Abel, and, as the sages (Pirkei d’Rebbe Eliezer, Chapter 21) and the Zohar say, it was from these sparks that they came. These constitute the second type of soul.

The third level is those sparks of his soul that left him at the time of the sin and which returned to the depths of the kelipot. The sages alluded to them by calling them «limbs that fell off». It was from this third level that the soul of Seth, the (third) son of Adam was taken.

The first level is considered to be a completely new soul. It is about such a soul that has descended into this world, born into a body, that the sages alluded to when they said, «Come and see: When a person is born they give him a Nefesh, etc., and if he merits more, etc.»

Since it is a first lifetime, he is able to achieve the Nefesh of Asiya until the Neshama of the Neshama of Atzilut, level after level, as it says, «…if he merits more, etc.»

And this he can do without much effort. We have already explained this first level before. However, if during that time he sins and causes a blemish and dies, necessitating a return to this world, then he is called an «old gilgul».

As we have already explained beforehand, the Nefesh comes to him at birth, but the Ruach cannot come to him until he is thirteen years old and one day; the Neshama, cannot (come) until he is twenty years or more. In this way he advances and gains according to his deeds until he achieves the NR»N of Atzilut, according to the level of his years.

The second level consists of the sparks of the soul that remained with Adam after the sin, and which he bequeathed to Cain and Abel when they were born. They are considered to be new to some extent, but not completely. When they are rectified they will be more elevated than all the other souls that fell from Adam since they had the ability to remain in Adam, and they did not fall into the kelipot.

When his sons Cain and Abel inherited them, it was not considered an actual gilgul as if they came from a first body that died. It was during the actual lifetime of Adam that he bequeathed them to his sons when they were born. Therefore, all the sparks that are included in Cain and Abel are considered as if they are still part of Adam himself, as if they did not fall from him.

When these sparks came as part of Adam, they did not come to rectify themselves. Even though they were a part of him, they did not belong to him. Thus, they are considered as if they never came.

Also, when they later came included within Cain and Abel during the lifetime of Adam, it is also not to be considered a true incarnation. They did not come for themselves (again) because they had yet to be divided into individual sparks in their own bodies. Rather, they were only included in the bodies of Cain and Abel, which was not to be considered a true incarnation.

Hence, only when one of these sparks is afterwards apportioned to a body is it considered a first incarnation in the world. It is a new incarnation to some extent, but not entirely, because they did already come in Adam, Cain,and Abel. If such a person sins and causes a blemish and dies and reincarnates, then it will be called an old gilgul.

During the first time in the world it is called a somewhat new soul, as we have explained. It can achieve the Nefesh of Asiya, the Ruach of Yetzira, the Neshama of Beriya, and the Nefesh of Atzilut. However, it cannot achieve more than this, which is a difference between these second level souls and the first level souls, which can attain all the way to the Neshama of the Neshama of Atzilut.

The reason for this difference is that when Adam sinned, he lost the «Supernal Radiance» [Zehira Ila’ah, as mentioned in the Zohar, Kedoshim 83a], which is the levels of RNCh»Y of the world of Atzilut. They are called the «Supernal Radiance» and rather than fall into the kelipot, which are only in the three worlds of BY»A, they were taken up to their places. Thus, from all the levels of Atzilut called «Supernal Radiance», only the Nefesh of Atzilut remained.

Thus, when these sparks that were included in Cain and Abel come into the world now for the first time, they can only achieve through their deeds up to the level of the Nefesh of Atzilut and no more. However, completely new souls can grow from the Nefesh of Asiya to the heights of Atzilut called «Supernal Radiance». This is an advantage of the first level over the second level.

There is another advantage of a new soul, which has been called «Level One». When it comes into the world for the first time it can easily attain within the same body the Nefesh of Asiya until the Neshama of the Neshama, as we have mentioned. The Nefesh will become the «dwelling place» and «throne» of the Ruach, and the Ruach to the Neshama, and so on.

However, this is not the case for (the souls of) Level Two, which are the sparks that were included in Cain and Abel. Although they can achieve as high as the Nefesh of Atzilut in one lifetime, it will not be with the ease of Level One. This is what we spoke about regarding the secret of Yibum at night, and the verse,»My Nefesh has desired You at night; even (with) my Ruach that is within me will I seek for You…» (Isaiah 26:9).

After a Nefesh has become completely rectified, it leaves a person at night while he sleeps, and the Nefesh of a convert enters him in its place in the morning together with the Ruach of the man himself. [The Ruach] will be clothed within this Nefesh until it is completely rectified. At that point the first Nefesh will return to the body, and they remain together. The Nefesh will be the «throne» for its own Ruach.

If the person merits even more afterwards, then his Nefesh and Ruach will leave him at night, and in the morning his Neshama will enter him and remain there until completely rectified. After that time, his Nefesh and Ruach will re-enter him, and the three levels will remain together.

However, all of this is only with great effort and difficulty, and after focusing intently. This is the secret of the verse, «If He would take notice of him, then He would gather into Himself his Ruach and Neshama». (Job 34:14) If he will be wise, and if he knows the meditation «Yibum at Night», of which we spoke, and if he will pay attention and focus his heart, then he will be able to gather unto himself, in this body, his Ruach and Neshama without the need for further gilgulim.

A person may completely rectify his Nefesh, but not know how to draw his Ruach to him to rectify it, as has been previously explained: leaving his Nefesh at night (in the Supernal Well) through meditation upon the verse, «My Nefesh has desired You at night….» (Isaiah 26:9) This person must therefore die in order to rectify his Ruach in a second body. When it is rectified, then his Nefesh will join him.

If by this time he still does not know how to send his Ruach away at night in order to draw his Neshama to rectify it according to the previously mentioned meditation, then he will have to die a second time so that his Neshama can enter a third body to become rectified. After rectification, his Nefesh and Ruach will re-enter to join his Neshama, as discussed previously.

Remarkably, this is why some completely righteous people die early in life. They have rectified their Nefesh entirely after only a few years, but they do not know how to draw down their Ruach by sending away their Nefesh using the meditation we mentioned earlier. They die at an early age since there is no reason to delay their time in this world.

There is no reason for them to remain in this world since they have completed the tikun of their Nefesh. If they would receive Ruach, then they could begin the tikun of Ruach while still in the same lifetime. However, since they do not know how to draw down their Ruach, and have no need for further rectification of the Nefesh, there isn’t any reason for them to remain in this world.

They leave early [so] that their Ruach may enter a second body to become rectified. The same is true for righteous people who merited their Nefesh and Ruach and rectified them, and do not know how to send them away to draw down their Neshama.

This is the esoteric meaning of the verse «…They die, but not with wisdom» (Job 4:21). Sometimes people die due to a lack of wisdom, not knowing how to draw down their Ruach or their Neshama. However, this only applies for someone who has rectified his Nefesh, but whose Ruach and Neshama still remain blemished from the first time. We have now explained the advantages of the first level over the second level.

Someone whose Ruach and Neshama are already rectified and now completes the rectification of his Nefesh, then his Ruach and Neshama can enter to be clothed within the Nefesh since they are already rectified like it.

Now we will explain an advantage of the second level over the first level. First level [souls] are unable to achieve NR»N all at once. Although they [First Level souls] merit [by virtue of their deeds], it is only through the number of years [that they can achieve growth].

In other words, at birth a person merits Nefesh, and if his deeds are worthy, at thirteen years and one day he merits Ruach. When he reaches twenty years and there is sufficient merit, then the Neshama enters. This is the way it precedes until everything is completed.

However, Level Two [souls] can achieve until the Nefesh of Atzilut even before the age of thirteen years and one day. When these sparks were included together within Cain and Abel, they were able to merit to all of the levels mentioned. Therefore, now as well, they are able to achieve all the levels fitting for them at one time. They are not dependent upon years but rather upon actions, including the meditation mentioned previously.

Know this rule. Whenever we are talking about the growth of Zeir Anpin needing time, we are talking about its first emanation. From then onwards, after it is emanated and set up, even though it receives new mochin every day as at first, it doesn’t need to wait for [the passage of specific] time. In one instance it can be done, and not over long periods of time.

Knowing this, we can now account for two different statements that seem to differ regarding the same issue. At the beginning of parashat Mishpatim (Zohar, 94b) it says, «Come and see. When a person is born, they give him a Nefesh… If he merits more, etc.» It appears that it is dependent upon the person’s actions, and not his age. This refers to Second Level souls that were included in Cain and Abel, and which are called «new» in some respect.

In Sabba of Mishpatim (Zohar, 98a), it seems that it is dependent upon one’s age, as it says, «When he reaches thirteen years it is said about him, «…Today I have given birth to you «. (Psalms 2:7) Then they give him a Ruach. When he reaches his twentieth year, they give him a Neshama. Regarding this it says, «A son I was to my father…» (Prov. 4:3) This refers to Level One souls, which are completely new souls, and were never included in the soul of Adam.

The third level constitutes those souls that fell amongst the kelipot after Adam sinned, from which came his son Seth and others. These are old souls and the lowest of all of the types, because they fell from Adam and splintered into many sparks and pieces as a result of his sin. Since these souls had once been part of Adam, they are called «old», meaning from a previous gilgul.

When they come back in the body of a person who later dies, the soul is considered to have incarnated twice, etc. Now, when a soul from this level comes into a body for the first time, it only has the ability to rectify a portion [of the soul] in each gilgul.

In the beginning only a portion of the Nefesh will come to be rectified. For example, if the Nefesh was from the malchut of the Nukva of Asiya, then rectification will be necessary until keter of Aliyah is completed.

Each part must be rectified until the tikun of the entire Nefesh is completed. When this has been accomplished, then the person will die and return in a second body with the Ruach in order to complete its tikun. When that tikun is accomplished, then the person will die and return in a third body with the Neshama to achieve its tikun. When this is done, then he too will die. However, no more reincarnations will be necessary.

We have already explained that when the Ruach comes to be rectified, it does so clothed within the Nefesh of a convert. The same is true regarding the Neshama as well.

Since a tainted Ruach or Neshama cannot come back clothed within a rectified Nefesh or Ruach, if the Nefesh does not complete its tikun, then it needs to reincarnate as many times as it is necessary until it achieves rectification. After that, the Ruach will come into another body with the Nefesh of a convert and will reincarnate by itself many times, until it is complete. After that, the Neshama will come by itself in yet another body, reincarnating many times, if necessary, until it is complete.

If the Nefesh, Ruach, and Neshama are rectified, but then the person sins causing a blemish to them, which necessitates reincarnation, as we have described, he will only be able to rectify either the Nefesh, or the Ruach, or the Neshama each time. He will have to start again, but he cannot return with all three of them.

However, it may be that a person rectifies his NR»N to the heights of Atzilut, and he reincarnates, not for his own sake, but for that of another. Since he neither sinned nor caused a blemish, he can retain in this gilgul, even while still only a child, all that which he achieved previously. This is the secret of the son of Rav Hamnuna Sabba, mentioned in [Zohar] parashat Balak, and the rest of the phenomenally righteous and wise children mentioned in the> Zohar. They were complete from previous gilgulim in all their NR»N [and other parts that were already rectified].

There are those that reincarnate for the sake of others, to rectify and guide the people of their generation. Since people like these are perfect tzadikim that may have merited even the Neshama of Atzilut or similar [very high levels], they do not need to reincarnate for themselves. They only reincarnate for the needs of the hour for the sake of others, to rectify and guide the people of the generation. These people can certainly achieve all their NR»N together, at one time, and all their other parts that were already rectified [as well]. This is the reason that we find young children whose deeds are wondrous like the son of Rav Hamnuna Sabba in [Zohar] Vayechi [who is also] the child in [Zohar] parashat Balak and all the other [wonder] children [throughout the Zohar]. These did not come to complete themselves, but for others. Therefore, they achieved NR»N and all that they had accomplished beforehand in one time, and that is why they were different and wondrous in wisdom.

I, Chaim the writer, am in doubt, however, regarding those who must reincarnate, but not to rectify a sin but to make up for a lacking. They had not yet fulfilled some Positive Mitzvah, as opposed to actually transgressing a Negative Mitzvah. The question here is whether they will they return with all their previously acquired levels, or not.

Now we will explain the differences between Level Two and Level Three [souls]:

The Ruach of Level Two, made up of sparks from Cain and Abel, cannot emerge from the depths of the kelipot until the Nefesh is rectified. Therefore, the tikun to the Ruach cannot occur through another person, but only through himself. He must either die, and his Nefesh and Ruach will afterwards come back in another body, as it was explained previously. Or, he can do it by himself with the meditation on the verse «My Nefesh has desired You at night…» (Isaiah 26:9, see Gate of Reincarnations 3:8). After the Nefesh is rectified it will leave, and the Ruach will come by itself to become rectified, as mentioned earlier. It is likewise with the Neshama.

However, the sparks from Level Three have a different ability. Although they cannot achieve all levels in one lifetime, they can achieve tikun using the proper mediations during the Tachanun prayer. In some communities at this time it is customary to place one’s forehead on the arm for a portion of this prayer like one who is distraught and looking for forgiveness.

During the «Falling on the Face» prayer, they can meditate that they are extracting their Ruach from the depths of the kelipot. This works even if the Nefesh is not yet fully rectified to ascend in the secret of Mayin Nukvin. (The subject of Mayin Nukvin is also explained in Chapter Three, Section 8.) This meditation is in the verse, «To You, G-d, I lift up my soul….» (Psalms 25:1)

His Ruach can then come during his lifetime into the body of another person who is born in combination with the Nefesh of a convert. If he merits it, then it is possible to draw it into his own son born to him. Therefore, even while the person is rectifying his own Nefesh in his own body, his Ruach is simultaneously being rectified in the body of another person who has the Nefesh of a convert, or, if he merits it, within the body of his own son.

Through the meditation of the «Falling on the Face» prayer, only the Ruach can be withdrawn from the kelipa before the rectification of the Nefesh is completed. This process of drawing out a higher level of soul before the Nefesh has completed its tikun only applies to the level of Ruach. Under no circumstances can the Neshama be drawn from the depths of the kelipot until the Nefesh and the Ruach have been completely rectified, and those people who had the Nefesh and Ruach must die. Afterwards the Neshama can come in a gilgul to achieve tikun.

There is yet another thing to be clarified regarding this matter of the Ruach and the Nefesh that was just discussed. Since they can both come into the world in separate bodies, they are judged against each other in terms of who finishes his tikun first. If the person who received the Ruach completes his tikun prior to the person with the Nefesh, then he becomes the «main one.» Therefore, during Resurrection of the Dead the Nefesh and the Ruach will both arise within him.

However, if the one who possessed the Nefesh finished his tikun first, then I [Rabbi Chaim Vital] do not recall what was said. However, it seems to me that I heard that during Resurrection of the Dead they arise into the body that possessed the Nefesh, since he became the main one. There is another important distinction regarding the person who took Ruach during Nefilat Apayim before the final tikun of the Nefesh.

In such a case, if the person merits through his actions, he can draw all the good of the Ruach to himself and leave the other evil.

This is the secret of the verse «Let the evil of the wicked finish them, but You will establish the righteous…» (Psalms 7:10) One whose deeds make him evil — he will finish by taking all the evil to himself. This is what it says, «Let the evil of the wicked finish them», while all the good is taken by the righteous person whose actions have purified him. Thus, he is finished and totally established, as it says, «…You will establish the righteous.»

It is known that a person is a combination of good and evil, purity within kelipa. Sometimes the evil is greater than the good, and the evil that is within him must be purified until all that remains is complete good.

Thus have I heard from my teacher, may his memory be blessed, though I did not merit to understand this well. However, it seems to me that it is possible for the evil of the Nefesh and the Ruach to come together into one person whose actions are evil, and for the good of the Nefesh and the Ruach to come to someone who has purified his actions, as mentioned before.

Knowing this, you can understand what concerned King David when he said, «Many have said, ‘For my Nefesh there is no salvation for it from G-d.’ Selah.» (Psalms 3:3).

It is strange that people should have spoken so badly about such a great person as King David. However, to understand this we must be precise about what is written. It is written, «…There is no salvation for it [him].» It should have been written, «…There is no salvation for it [her]» if it referred back to the word «my Nefesh» mentioned at the beginning of the verse.

It will now be understandable based upon what has been said. The Nefesh of King David was very elevated. As a result of the primordial sin of Adam it descended into the depths of the kelipot on the side of the Nukva [the feminine side] of the kelipot.

When David was born, it was the first time it had left the kelipot. Therefore, it began its tikun only from the level of Asiya, which is called Nefesh. The reason [for this] is that it was a gilgul from Level Three.

This is the secret of what is mentioned in Sabba of Mishpatim (Zohar, 103a), and many other places as well, that David was from the «feminine side» and not the «masculine side». Rather, [the origin of his soul was] in the «World of Death» that is called Nukva. Understand this. Thus, it was asked there [in Saba of Mishpatim], «Why was he called ‘Oved’?». «The tree was lacking, and he rectified it.» (Zohar, 2:103b)

In other words, Oved began the process of tikun that resulted from the sin of Adam, and the Zohar says that Jesse, David’s father, continued the process, paving the way for King David to become king and prototype of Mashiach. However, since the tikun was not complete, the ability of the soul of David to grow was limited in its first lifetime.

It [the soul of David] was immersed in the depths of the kelipot of the Nukva. Since this was the case, David was only able to acquire his Nefesh, leaving his Ruach to come in the body of another person. When David sinned with Bat Sheva, he blemished his Nefesh.

As a result, it became possible for the one who possessed his Ruach to merit completion of its tikun before David could rectify his Nefesh. In the time of the Resurrection of the Dead there would be no salvation for the body of David. The other body belonging to the one who had the Ruach will take both the Nefesh and the Ruach.

However, the Nefesh itself will not be damaged, only the body. This is why he said, «there is no salvation for it [lo — meaning him],» and not, «there is no salvation for it [lah- meaning her].». This is the way the verse goes. «Many say…» — that since there is only a Nefesh within me, she has no hope in the body of David at the time of the Resurrection of the Dead.

There is another explanation to the verse mentioned above, «Let the evil of the wicked finish them, but You will establish the righteous…» (Psalms 7:10) It can sometimes happen that a person’s Nefesh will not enter him wholly and completely. Some of the good with most of the evil that is within it will go into the body of another person.

These two will then be friends. The one who is mostly good will have the ability to draw all of the good to himself. The entire portion of evil will be banished to the mostly-evil person. Regarding the second person it says, «Let the evil of the wicked finish them….» Concerning the first person it says, «…You will establish the righteous», along the lines of what was said in the first explanation.

It might also be that both of them are equally balanced. If one of them commits a sin, and definitely if the second one also performs a mitzvah, then he will overcome his friend. He will begin to draw the good to himself little by little until the good is completely by him, and the evil is completely by the other one.

With this you can understand what the sages meant when they wrote, «Ahab was balanced,» (Sanhedrin 102b) and when it says, «All the hosts of Heaven stood by his right and his left» (Kings I, 22), which was said regarding King Ahab. Is this not amazing? It says that the lightest sin of Ahab was like the worst sin of Jeroboam.

How could they call him «balanced»?! Rather, it is like this. His actions were not balanced, but rather they leaned in the direction of guilt. However, his Nefesh was balanced — half good and half bad. Although the evil sometimes overpowered him and he worshipped idols, still the Nefesh itself was half good and half bad.

Therefore, G-d did not reject him completely, but rather wanted him to repent. He might do good. And that is why Elijah the Prophet chased after him, in order to bring him back in teshuva until the incident of Nevot from the Jezreel Valley.

Kapitel 8

There are several reasons for the reincarnation of souls. It can be because a person sinned against the Torah and must return to rectify it. It can be to perform a mitzvah he previously had not completed. A third reason is for the sake of another individual, to guide and rectify him.

In the first scenario, he can easily sin since he originally transgressed. In the second case, he is less likely to sin. In the third, he certainly will not sin.

There are other reasons as well. Sometimes he will reincarnate in order to marry his soul-mate because he did not merit to do so the first time. Sometimes he may have already married his soul-mate, but he sinned and must return to rectify it, as was explained above. In this case he will come back alone, as Sabba of Mishpatim has written (Zohar 105b) on the verse, «If he came by himself…» (Ex. 21:3). Sometimes he has merits, and even though she does not need to reincarnate she returns with him. This is the secret of the verse, «…his wife will go out with him» (ibid.).

Sometimes, a person did not merit to take his soul-mate the first time, but a wife comes along for him according to his deeds. Among the souls of all the women in the world, there are none as close to him as this woman, even though she is not his actual soul-mate. When he sins and reincarnates, he will do so with this woman, even though she does not need to reincarnate for herself, and even though she is not his actual soul-mate.

Furthermore, there are some roots of souls, men and their feminine soul-mates, who have fallen off into the kelipot. It is possible that the males will be able to leave the kelipot into this world, but their female consorts cannot go out at all until Mashiach comes.

Now they are sunk and given over into the authority of the female kelipa. I have forgotten if her name (i.e. the name of the female kelipa) is «Igrit» daughter of Machlat, or «Naamah» mother of Sheidim. Indeed, all the female souls of the entire root of Hur, son of Miriam, cannot leave until Mashiach comes. I believe that I heard from my teacher that Aaron the Priest did not marry his soul-mate, since he was close to the root of the soul of Hur, son of Miriam, his sister.

Kapitel 9

Samuel found Rabbi Yehuda leaning against a doorpost and weeping. He said to him, «Keen scholar, why are you crying?». He replied, «Is it a small matter what is written concerning the Rabbis? …Where is he who counted? Where is he who weighed? Where is he that counted the towers? (Isaiah 33:18)

«Where is he who counted» refers to scholars who counted all the letters in the Torah. «Where is he who weighed» refers to those who weighed the laws of the Torah to determine which are heavy and which are light. «Where is he that counted the towers» alludes to those that taught three hundred laws concerning a Tower Floating in the Air.

Rabbi Ami said, «Three hundred questions were asked by Doeg and Achitophel concerning a Tower Floating in the Air.». Rabbi Ami said, «Four hundred questions were asked by Doeg and Achitophel concerning a Tower Floating in the Air, and none of them were answered.». Rabba said, «Is it such a great thing to ask questions! In the years of Rabbi Yuda they only studied the Laws of Damages.»

Say your thing, Sabba. The Holy King is here. Come and see. How high are the awesome and mighty [things] the Holy King does. Who can speak about them?

When the second husband comes and puts his spirit into this vessel, the first spirit quarrels with this spirit that has entered, and they cannot settle down together. For this reason the woman does not settle down properly with her second husband. The first spirit knocks around within her; she always remembers him, and cries and grieves for him because his spirit is flopping around within her womb like a snake, and it quarrels with the other spirit of the second husband that has entered.

If this spirit that has entered pushes out the first one, then the first one goes its way. Sometimes the first one pushes out the second, and quarrels with it until he takes it out from the world. And that is why we have learned that a man should not marry a woman who has had two husbands die on her because the Angel of Death is strong within her. People do not realize that it is this spirit [of the first husband] that has conquered the other spirit of the second [husband], and that is why nobody should get mixed up with her…

However, if the second spirit that has entered overpowers and conquers the first one, then the first spirit goes out from there and goes on its way. To where does it go, and what happens to it?

O’ Sabba, Sabba [he says to himself] what have you done? You thought you would say a few words and get out of this, but now you have entered a place that no one else has entered since the day that Doeg and Achitophel made those difficulties. They asked four hundred questions concerning the Tower Floating in the Air, but no one could answer any of them until King Solomon came along and clarified each one of them exactly.

Sabba, Sabba, will you reveal this supernal secret that was hidden? What have you done? «Sabba, Sabba, you should have watched yourself in the first place, but now, Sabba, is not the time to hide out. Get your courage back! Where does the spirit that leaves [her] go?». He began to cry.

The spirit that goes out [from her] on its way wanders through the world, and it is not known. It goes to the grave of that man [the first husband from whence it came], and from there it wanders about the world. It appears to people in dreams who see in their dreams an image like that man…

Thus it wanders in the world and constantly visits that grave until the time when the [soul-]spirits visit the graves of bodies. This spirit joins with its main spirit, which clothes itself within it.

When it (the main spirit) goes into its place, it divests itself of it (the wandering spirit), but there is a place for it among the palaces of Paradise, or just outside of them, and there [the spirit] shelters — each one according to its ways.

When the spirits visit this world, when those that have died are needed among the living, then they ensconce within these spirits.

Perhaps you will say that it has been an advantage to the spirit, and this woman has benefited everyone. It is not so! If she did not marry another one, and if the first spirit had not been pushed out from before the other, then it would have had a different advantage, and it would not have had to wander in the world as it did. And it was not necessary for the living of this world that it should wander as it did here and there.

«If that is the case, then the second union of this woman was not a good thing, but you said that [the rule is that] one man is pushed out by another man.». «And I say, maybe the second husband that married this woman is really her soul-mate, and the first one was not her real soul-mate. The second belongs to her, and when the time came the first one was pushed out from before him.»

«Therefore, Sabba, pushing out the first spirit was not only natural; it was also just!» The Sabba answers: It is certainly that way! The first spirit that was in this woman is never pushed out unless the second is her soul-mate. And in all the cases where the second is pushed out from before the first ones, it is the first ones that are the soul-mates and not the others. That is why they cannot abide together, and the second spirit is pushed out from before the first one.

Consequently, it is said about someone who marries a widow that he doesn’t know his soul [i.e. he doesn’t know what he is doing] «Because the net is spread for no reason…» (Proverbs 1:17). He does not know if she is his soul mate or not.

There is a widow who does not remarry. Even if her soul-mate comes along, but she does not want to remarry, G-d does not coerce her with force. He prepares another woman for the man, and He does not enter into harsh judgment with this one in this world, even if she never has any children, because a woman is not commanded «Be fruitful and multiply…» (Gen. 1:22), as is known.

Gilgulim really only apply to men and not to women. This is the esoteric meaning of the verse, «A generation goes and a generation comes, but the earth remains stationary forever» (Ecclesiastes 1:4). «A generation goes and a generation comes…» refers to men who reincarnate. However, women are referred to as «earth»; they are forever stationary. [In other words] they do not return in gilgul.

The reason is that men are commanded with the mitzvah to get involved with the study of Torah. [Therefore] they cannot enter Gehinom because the fire of Gehinom cannot affect them, as it says regarding Elisha son of Abuya. He was not judged because he learned Torah, but they did not give him the World-to-Come either, since he had sinned.

Thus, they [men] must reincarnate to erase their sins in place of Gehinom. Women, on the other hand, who are not [commanded to be] involved with Torah, can enter Gehinom to erase their sins, and they do not need to reincarnate. Although women do not reincarnate, they can sometimes come as an ibur into women, together with sparks of new, feminine souls.

There is another possibility when they come as an ibur in some other woman. If that woman conceives, becomes pregnant and gives birth to a girl, then the one that came as an ibur might reincarnate as an actual gilgul in that daughter who was just born.

Sometimes a man may reincarnate into the body of a woman because of a sin, such as homosexuality or something similar. This woman who has received the soul of a man will not be able to conceive and become pregnant. This is because she lacks [the ability] to raise Mayin Nukvin, and she cannot receive Mayin Duchrin.

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. In partnership they can raise M»N, conceive and give birth.

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, but 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. 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 must be female and not male.

In summary, any woman whose soul is a masculine soul, as explained beforehand, cannot give birth to a male, but only to a female. The female child that is born will be the same feminine soul that originally entered to help out.

If there is surprisingly great merit, then it is sometimes possible that at the time that child is born, the feminine soul that was there as an ibur will depart and go on its way. A masculine soul will then enter the fetus and the child will be a male.

Afterwards, it will be impossible for this woman to give birth another time, unless that same feminine soul returns to be an ibur within the woman as at first.

Therefore, if the first child was a daughter, then this girl will have to die, and maybe the feminine soul will return to be an ibur within the woman, as it was beforehand.

Then she will conceive, become pregnant and give birth to a daughter whose soul will be the feminine soul that was there as an ibur. This sequence of ibur and gilgul can go on many times, and the laws applicable to it will always be the same.

However, if she gave birth to a boy, then the child does not need to die. The feminine soul that was an ibur within her has gone on her way at the time of birth, as mentioned previously. That [feminine soul that was an ibur] must return a second time to be an ibur within her [the woman] in order that she will conceive and give birth to a girl. This also needs great merit!

It is also sometimes possible, although a girl is born first, that the daughter does not need to die. It is possible that a different feminine soul will come to be an ibur within that woman, and she will conceive and give birth to a girl, and this soul will reincarnate within her as a full-fledged gilgul.

It is possible that these elements can interchange in this way pregnancy after pregnancy whenever this woman conceives. However, this phenomenon also needs great merit and a powerful miracle. This is because of a fundamental lesson that we have concerning the secret of ibur.

No soul enters the body of a man or a woman in their lifetime, unless there is a great affinity between them. This woman whose root is a masculine soul needs an ibur of a feminine soul. This feminine soul must contain all the qualities that are needed for this ibur. In addition, it has to have an affinity or similarity to her. Consequently, this requires great merit, and all the more so if she has to come in ibur several times, as explained. And it is an even greater [miracle] to find many feminine souls with the right conditions, and they will also come as an ibur, each one at a different time! This needs much merit and great miracles!

Kapitel 10

It makes no difference: if a man marries his soul mate or if he takes another woman who is not his soul mate, he can father children that are sparks of souls from his own root, or souls from a different root.

The father gives a portion of his soul to his children. This portion becomes an exterior garment to the soul of the son helps him and guides him down the proper path. For this reason, a son is obligated to honor his father.

However, if there is less than five hundred levels difference between the soul of the father and that of the son, then the portion of the father’s soul will remain with the son’s even in the time of Mashiach. Nevertheless, in the time of Resurrection of the Dead or in the World-to-Come everything returns back to its root. They will separate completely.

On the other hand, if there is a difference between them of five hundred levels, or more than five hundred levels, then the lesser will be nullified within the greater. They will permanently unite forever, and they will never separate. The two of them will become one root. This is in regards of a father with a son.

Regarding a teacher and his student, we have already explained that a teacher gives some of his spirit to his student, like a father does to a son.

However, it is a more forceful connection. The spirit stays with the student forever, and they never separate. This is the esoteric meaning of the joining of the Nefesh of David with the Nefesh of Jonathan. This is the reason that more respect is due to a teacher than to a father.

What is the case if the teacher of the student is also his son? Then they are doubly bound together, because the same one is his teacher and his son. If there is less than five hundred levels difference between them, then they are (permanently) bound together to each other.

The father (is bound) with the son because he (the son) is the teacher, and the son is bound with the father because he is his father. The two are bound to each other, this one to that one, and that one to this one, from both sides. We will speak further about children born to fathers.

When a man unites with his wife in intimacy, from the energy of the father there is drawn the son’s Surrounding Light. Also, the aspect of Internal Light is drawn from the energy of the mother. Now, at the time of their unification it is possible that both parents will concentrate upon the mitzvah and holiness.

Alternatively, the concentration of both of them may not be for the sake of the mitzvah, but for their own pleasure, or for evil. Alternatively, the concentration of the father might be for good, whereas that of the mother is bad, or vice versa.

If both of them are thinking about (the holiness) of the mitzvah, then the child will be a perfect tzadik in Surrounding Light and in Internal Light. If the intentions of both of them were for evil (purposes), then the child will be completely evil in Surrounding Light and in Internal Light.

If the father’s intentions were for good, but that of the mother was bad, then the Surrounding Light of the child will be righteous, but the Internal Light will be wicked. With the passage of time the Surrounding Light will overcome the Internal Light, and he will be completely righteous. This is because the Surrounding Light includes the Internal Light, and it [the Surrounding Light] will overturn it to purify it.

If the father’s intentions are for evil, but the mother’s is for good, then the Surrounding Light will be bad and the Internal Light good. However, after a time the Surrounding Light that is bad will overcome the good Internal Light and it will also become bad.

If you want to know if the power of the father or of the mother will dominate, then you can recognize it by the lightness or heaviness of the son.

The Internal Light is limited and it is not dynamic, but the Surrounding Light moves around outside and propels a person to the place that it wants. Consequently, if you see a person who is «light like an eagle and runs like a deer» in all his activities and quick in all his work, it is because the Surrounding Light that comes from the energy of the father dominates over him.

On the other hand, if you see someone who is lazy and moves heavily, it teaches that it is the Internal Light from the side of the mother that is dominant.

Now, everything goes according to their deeds, by which I mean that if the father’s intention at the time of intercourse was for the mitzvah, then this child will be quick to do the work of Heaven, and he will be very great in Torah. However, if his father’s intentions were [only] for his own enjoyment, then he will be quick in the tasks of this world.

The opposite is also true. If he is slow moving, when his mother’s intention was for the mitzvah, then he will be lazy to do the work of this world. However, if her concentration was not upon the mitzvah, then the son will be lazy in the work of Heaven.

Having said this it is possible to understand why there are some children who are very sharp and they cannot stay still, whereas some children are lazy and move very heavily.

This is the reason that Asa-el the brother of Yoav was unfathomably light upon his feet. The sages said that he could run over the stalks of grass without bending them.

Definitely a Midrash of the Sages cannot digress from its simple meaning. However, with what was mentioned here it is understandable. The energy of his father was over-dominating, and there was no maternal energy within him at all. The Surrounding Light was totally augmented within him, and he was almost able to fly through the air.

Kapitel 11

Shmuel [the son of Rabbi Chaim Vital and editor of the Writings of the Ari] says: I found an essay that is a brief summary of the entire subject of gilgul, and it seems to me that it is a choice selection of everything that has been said about the subject. It contains what a person absolutely needs to know in order that he may accomplish rectification.

There are four Worlds, and they are [nicknamed] ABY»A [Atzilut, Beriya, Yetzira, and Asiya]. Each world consists of five partzufim. They are Arich Anpin, Abba and Imma, Zeir Anpin and Nukva of Zeir Anpin. However, there is an incongruity concerning them.

Each of the three worlds of BY»A equals one [of the three lower partzufim] of Atzilut — Imma, Zeir Anpin or Nukva. However, there are not two worlds above BY»A that replicate Abba and Arich Anpin of Atzilut because [those levels] are very hidden.

The Souls of human beings are different than all the other aspects contained within the four worlds of ABY»A because they are the secret of «You are children to the Lord your G-d…» (Deut. 14:1)

The realm of Souls is a replicate of the Worlds, in general and in particular. The souls that are from the World of Atzilut divide into five categories corresponding to the five partzufim of Atzilut.

Those that are drawn from A»A are called «Yechida». Those from Abba are called «Chaya».

Those from Imma are called «Neshama».

Those from Z»A are called «Ruach».

Those from Nukva are called «Nefesh».

They are all divisions of Atzilut.

Afterwards, come lower ones. There are those that are drawn from the world of Beriya, and they are called the «Neshama [that is] from Beriya».

Those from Yetzira are all called the «Ruach [that is] from Yetzira».

Those from Asiya are called the «Nefesh [that is] from Asiya».

This is in general, but there are also details, as follows. The souls that come from Arich Anpin of Atzilut divide into five categories:

From Keter of Arich Anpin is what is called the «Yechida of Yechida».

From its Chochma is what is called the «Chaya of Yechida».

From its Bina is what is called the «Neshama of Yechida».

From its Six Extremities is what is called the «Ruach of Yechida».

From its Malchut is what is called the «Nefesh of Yechida».

All these five categories are, in general, «Yechida». The five aspects of Chaya that come from Abba of Atzilut divide in the very same way, and they are all called «Chaya».

It is the same with the five categories of Neshama that come from Imma, and they are all called «Neshama».

It is the same with the five categories of Ruach from Zeir Anpin, and they are all called «Ruach».

It is the same with the five categories of Nefesh from Nukva, and they are all called the «Nefesh of Atzilut».

It is the same with the three worlds of BY»A, but all five divisions of each world are only equivalent to one of the partzufim of Atzilut, as already mentioned.

The Neshamas that are from Arich Anpin of Beriya are called the «Yechida of Beriya».

Those from Abba are called «Chaya».

Those from Imma are called «Neshama».

Those from Zeir Anpin are called «Ruach».

Those from Nukva of Beriya are called the «Nefesh of the Neshama [that is] from Beriya».

All these five categories that are from the five partzufim of Beriya are called the «Neshama that is from Beriya». All five of them equal the five categories of Neshama of Atzilut.

Similarly, the souls from the five partzufim of Yetzira divide into the Yechida, Chaya, Neshama, Ruach and Nefesh. They are all called the «Ruach [that is] from Yetzira».

Similarly, the souls from the five partzufim of Asiya divide into the Yechida, Chaya, Neshama, Ruach and Nefesh. They are all called the «Nefesh [that is] from Asiya». Behold, souls have been explained in general and in particular.

All these levels of Soul that were mentioned [in the previous section] were included within Adam. Adam was composed of 248 limbs and 365 sinews, even in the aspect of Souls, and every particular that was mentioned was divided in this way.

The Yechida of Atzilut divides into 613 limbs and sinews. Each limb or sinew is called a «Root». Similarly, each one of the aspects of Chaya, or Neshama, or Ruach, or Nefesh of Atzilut divides into 613 roots.

Similarly, each one of the five partzufim of Beriya divide into 613 roots, and they are all called the Neshama of Beriya. It is the same with each of the five partzufim of Yetzira, and each of the five partzufim of Asiya.

Furthermore, it is possible that each one of these divisions divides into a greater number of particulars as a result of the sin of Adam and other creatures. In order to clarify this subject we will begin with the example of Nukva of Asiya, and you will be able to infer from there all the others.

Nukva of Asiya is divided into 613 limbs and sinews. They are classified as 613 major roots. It is impossible to have less. Each one of these roots is never less than 613 sparks, and each one of them is one whole soul. They are called «613 Major Sparks».

Now, because of blemish they fragment into a greater number of particulars. The 613 major roots may fragment into as many as 600,000 minor roots. They cannot be more than that, but less than that is possible.

It is also not necessary that every major root divide into the same number like each other. This is because everything depends upon the blemish. There are some major roots that divide into a thousand minor roots, and some into a hundred, etc. However, all the 613 major roots together cannot divide into more than 600,000 minor roots.

It is the same way with each of the 613 Sparks in each and every one of the 613 major roots. Each Spark divides into a number of Sparks. There is a Major Spark that divides into a thousand Minor Sparks, and there are those that divide into a hundred, and so on. However, all the 613 Major Sparks, in their entirety, do not divide into more than 600,000 Minor Sparks.

Furthermore, you need to know that all the 613 Major Roots of Nukva of Asiya fragment in the following way:

First, there is one soul, Adam, who is the progenitor of all of them and includes all of them. Afterwards, they are all included within the 3 Patriarchs, Abraham, Isaac and Jacob. Afterwards, they are all included within the 12 Tribes. Afterwards, they divide into 70 Souls. Afterwards, these 70 Souls divide into as many as 600,000 Major Sparks.

In the same way, each one of the 613 Major Roots is made (↓) into a partzuf that is comprised of 613 (Minor Roots). They then fragment (→), as has been explained, until 600,000 Minor Sparks.

For example, Adam contained all the 613 Major Roots of the entire partzuf of Nukva of Asiya. The left shoulder of Adam is one Major Root, and it is a whole partzuf. It (the left shoulder) divides into no more than 70 Minor Roots.

These 70 (Minor) Roots comprise the 613 limbs and sinews of this partzuf. All these 70 Minor Roots fragment (→) into 600,000 Minor Sparks.

Kayin consists of this one Major Root that includes 70 Minor Roots comprised of 600,000 Minor Sparks. He is just like Adam (in the following respect). This one Major Root (called «Kayin») has 3 Patriarchs that include all of it, and then 12 Tribes, and then 70 Souls. Afterwards, they fragment into 600,000 Minor Sparks.

Now, I will explain the fragmentation of the 70 Minor Roots. It has already been made clear that all of them together fragment (→) into 600,000 Minor Sparks.

However, each Root among them is not necessarily an equal number of Sparks as any of the other ones. The only thing concerning them that is equivalent is the following. Each one of the (70) Roots divides into 613 Sparks that are internal and essential. These are the Torah scholars in this Root.

Developing around them are the branches, who are the householders and masses. These are without any specific number.

The left shoulder is one Major Root of Adam, and it is called Kayin. One of the 70 Minor Roots of this limb is the Heel of the Left Leg of the general partzuf that is the Root of Kayin. In this Minor Root (the Heel of the Left Leg) there are 613 Sparks. All of these are students of wisdom.

All the other Sparks of human souls develop around them. These are those that do mitzvot, the merchants and the peasants. Of these there are no specific number. The only requirement is that all the Sparks of these 70 Minor Roots that comprise this one Major Root not exceed the number of 600,000 Minor Sparks.

You should also know that every limb is composed of Flesh, Giddim and Bones. These giddim (tendons) of the limbs are not the same as the 365 giddim (sinews).

Consequently, the 613 sparks, who are the students of wisdom of this Heel (of the Left Leg of the Left Shoulder) consist of three divisions. These are, as already mentioned, the Flesh, Giddim and Bones.

It is the same for the other [external] sparks who are the active people, as explained previously. They divide into the same three divisions.

Their order is as follows. First, there is the Flesh. Above them are the Giddim. Above them are the Bones, because of the marrow that is within them as opposed to the hard substance that comprises the bones themselves. Thus, the partzuf of Nukva of Asiya has been explained. It was entirely included within Adam. You can infer from it all other particulars, even [as far] as Arich Anpin of Atzilut.

Now we will explain the connections of a person’s soul in all the worlds, and this is according to what the Sages said about the verse, «Where were you when I founded the earth…?» (Job 38:4).

There is a soul that is a spark from one of the sparks of the Left Heel, which is one Minor Root of the 70 Minor Roots in the Major Root that is the Left Shoulder of the partzuf of Adam Harishon from Nukva of Asiya.

The person’s soul (that is from that place in Nukva of Asiya) will also be connected to the same place in the partzuf of Zeir Anpin of Asiya, and in Imma of Asiya, and so on, until the Highest Height, which is the Heel of the Left Leg, one of the Minor Roots of the 70 Minor Roots of the Major Root that is the Left Shoulder of Arich Anpin of Atzilut. All these sections are called «one soul».

This person ascends and takes his portion from all of them, from the end to the head. First, he takes his portion — the Heel etc. — of Nukva of Asiya, which is called the Nefesh of the Nefesh. Then he ascends and takes [the next portion] until he takes his portion in Arich Anpin of Asiya, in its aspect of Heel, etc. Then all the parts of his Nefesh from the world of Asiya are complete.

It is the same with his Ruach, which is from Yetzira, and so on, until he ascends to take his portion in the Heel…of Arich Anpin of Atzilut. Then his Yechida from the world of Atzilut is completed and all the parts of his soul are finished. This is the «minute detail» concerning the connection of a person’s soul.

However, there is another general aspect. It has been explained that the soul of a person is only the specific, detailed Nefesh.

Nevertheless, in general, all the individual soul-sparks constituting the Heel of the partzuf of the Major Root called «Kayin» [Hebrew for «Cain»], which is the Left Shoulder of Adam, all together are called one, entire Major Soul. As mentioned previously, there are 613 major souls in each of the Major Roots, and this entire Heel is one of the 613 major souls in the Root of the Left Shoulder that is one Major Root.

The advantage of specifying this will be explained later on. Now that the subject of souls and their positions has been clarified, we will explain the laws concerning them.

It has been explained previously that a person is not complete until he rectifies and merits in his lifetime to take Yechida of Arich of Atzilut.

However, if he only merits taking the aspect of Asiya, then this person merits taking the whole Nefesh of the entire world of Asiya, in general. It is the same with all the other levels until he finally completes them.

Now, a person’s tikun depends upon many things, such as performance of all the positive mitzvot and occupation with Torah. As he increases these things, his tikun becomes complete, and he merits to achieve all the parts of his soul.

When he sins, G-d forbid, and transgresses any of the 365 negative mitzvot, then he blemishes parts of his soul accordingly, even if he has performed many positive mitzvot.

The tikun [that a person accomplishes] or its opposite, which is blemish, affects the place to where his soul is connected, and not any other place. This is according to what we have learned previously. The essence of tikun or blemish concerns the place where the individual spark that is his soul is connected.

However, he does rectify or blemish, G-d forbid, all the sparks that are close to him.

For example, if someone from the Left Heel of the partzuf that is the Left Shoulder, the Root called Kayin [Hebrew for «Cain»], accomplishes tikun, then he causes a tikun for all the sparks of that Heel. If he causes a blemish, then he blemishes all of them, even though all the tikun that was required of those individual sparks was finished. Each one of them is not considered whole or fully rectified until there does not remain a single spark, whether a big one or a little one, among all the sparks of the Heel that is not entirely completed. The entire Heel is called a spark of one major soul. Even if Samuel the Prophet, may he rest in peace, be one of them, none of these sparks are called whole until all the sparks of this Heel, even the worst among them, are completely rectified. Consequently, all come to help a blemished spark to achieve tikun in this world. The other sparks of the Left Shoulder, however, do not get any tikun or blemish because of the sparks of the Heel.

The general rule [stated here] concerns every one of the Minor Roots within a limb that is a Major Root among the 613 Major Roots in the partzuf of Adam. Each one of these Minor Roots is called «one major soul», and they all help each other.

However, one defect does not blemish all the levels in all the worlds. There is a blemish that flaws his Nefesh from the realm of Asiya, and there is a blemish that flaws his Ruach in Yetzira, etc. If his individual spark blemishes within Asiya, then all the sparks of this Heel within Asiya become defaced like him. It is the same in all the other worlds.

Finally, it is obvious that the main reward and punishment goes to the individual spark [that became rectified or blemished]. However, the shefa [i.e. illumination] that is drawn down to the sparks of this Heel is diminished because of the individual spark’s blemish.

We will now explain rectification and blemish in detail. We will begin with the rectification of Nefesh, that is from the world of Asiya, which is the lowest of all of them and enters into a person first at the time of birth.

You already know that no higher portion can enter until the lower part completes its tikun. First, all the parts of the Nefesh, that is from Asiya, must enter and complete their tikun. Afterwards, the parts of the Ruach, that is from Yetzira, can begin to enter within him. When they are completed, then the Neshama, that is from Beriya, will begin to enter until everything is finished.

However, there are conditions and distinctions concerning all this as will be explained in this, the eighth gate, called the Gate of Reincarnations. The tikun of a person who merits to the Nefesh of Asiya is through the performance of positive mitzvot whose number is 248.

Blemish is a result of [positive mitzvot] that were not fulfilled, or because of transgression of one of the 365 negative mitzvot. Occupation with Torah acquires Ruach that is from Yetzira, as will be explained.

A person must perform all the 613 mitzvot. If he is missing even one of them, then his Nefesh is deficient by the amount of the mitzvah that is missing.

However, the 248 positive mitzvot are divided into five categories:

First, there are mitzvot that may be impossible for him to do, such as the mitzvot that pertain to the time when the Holy Temple was existing. An example of these is sacrifices. For these, a person does not return in gilgul to fulfill them. What advantage would there be in gilgul? However, when the Holy Temple is rebuilt, then he will be able to fulfill them.

Second, there are those mitzvot that he can perform, such as tzitzit, tefillin and the like. If he does not do them, then he must necessarily return to reincarnate [even] many times, until he fulfills all of them.

In this gilgul [to fulfill missing mitzvot], for someone who has already reincarnated and performed some mitzvot, it is sufficient that he fulfills those mitzvot that are missing to him, which he had never fulfilled at all. However, a person who reincarnates for this reason can sin or bring about other transgressions.

Third, there are those mitzvot that he is not obligated to perform unless the circumstances [of the mitzvah] come to him. Examples are Teruma [Donations], Tithes and Shiluach Hakan. He is not obligated to run after them, but he must necessarily reincarnate to fulfill them. However, since he needs to reincarnate only for this reason [to fulfill the mitzvah], then he is assured that he will not sin in the second gilgul.

The fourth category consists of those mitzvot that he cannot do unless G-d forcibly puts him in a position to do one of them. Examples are Redemption of the first born son, Yibum, Chalitza. [Another example of a mitzvah from the fourth category is] giving a bill of divorcement. He is not obligated to divorce his wife unless he dislikes her, as everyone knows. [Even then] it is hard to divorce, and the altar sheds tears.

There is a distinction concerning these [mizvot] and those like them. He does not return to reincarnate if the opportunity to do one of them has not presented itself. He will merely come as an ibur, temporarily, until it is fulfilled, and then he will depart immediately.

However, if the circumstances of the mitzvah are presented to him, but he does not do them, then he must necessarily reincarnate. In this case I do not remember what my Master said, whether he is guaranteed not to sin as in the third category, or not.

I am also in doubt concerning other mitzvot, especially those where a person is not obligated to run after them, such as ma’akeh or shiluach hakan, etc. [What is the law] if a person ran to do them, but did not succeed? For example, he was poor and could not buy a house to build a fence. Do we say that he is called an anous and ibur is sufficient for him, or does he need an actual gilgul?

In another place we wrote that it appears that he is exempt from gilgul, and ibur is enough for him. On the other hand, it is possible that he does reincarnate, but G-d arranges that the circumstances to do the mitzvah are definitely given to him.

The fifth category is one particular mitzvah, the mitzvah of procreation. It is a mitzvah that a person is obligated to run after it to fulfill it, and he is also capable of fulfilling it. This one has stringency beyond all the other mitzvot, as will be explained. Gilgul does not satisfy the deficiency of someone who dies without children, and he did not fulfill it [the mitzvah].

Concerning all the others that reincarnate because they are missing some mitzvah, each and every one of their bodies will arise and come back to life in the time of the Resurrection. The sparks of his soul that will enter within [each body at the time of Resurrection of the Dead] will correspond to the amount of mitzvot that were done in the lifetime of that body. However, the sparks of the soul of the one who dies without children will enter into the body of the second gilgul, and this is esoteric yibum.

Then he will fulfill the mitzvah of procreation. Concerning the first body that did not fulfill it, there will be nothing to enter into it except that first spirit that was left within his wife from their first intimate relationship when he married her.

The sixth category is [also] a particular mitzvah. It is occupation with the Torah. It is equal weight with all the others, as the Sages have said «The study of Torah is equivalent to all of them.» (Kedushin 39b). It has four ways whose mnemonic device is PaRDeS: Peshat, Remez, Derush, and Sod.

A person must go out of his way to occupy himself with all of them as much as his intellect is capable of grasping. He must seek out a rabbi to teach it to him, and if he is missing any one of them relative to what he could have beheld, then he will have to reincarnate because of it.

Furthermore, it is necessary to know that a person must fulfill all the 613 mitzvot in Action and in Speech, as well. This is similar to what the Sages said: «Anyone involved with [reading] the section of Olah is considered as if he actually sacrificed an Olah» (Menachot 110a). It is the same with Thought.

Furthermore, it must be known that there are 613 mitzvot distributed among the 613 limbs and sinews of Adam. These are called the 613 Major Roots. Each limb has particular mitzvot that pertain to it.

In the Left Shoulder there are 11 positive mitzvot and 15 negative mitzvot that pertain to it. Everyone who is from this shoulder is obligated to fulfill these mitzvot more than all the other 613.

It is not entirely clear to me what is this special obligation concerning the particular mitzvot of the limb in opposition to all the rest of the 613, since everyone is obligated to fulfill all the 613 mitzvot.

Moreover, I heard from my Teacher, may he rest in peace, that there are sparks that have been preceded by [other] sparks from the Root of his soul who fulfilled all the mitzvot. In contrast, there are sparks that have been preceded by sparks [from the Root of his soul] who did not fulfill the mitzvot that he also has not yet fulfilled.

However, I do not know what the difference between them is. Performance of the positive mitzvot has now been explained. The negative mitzvot will now be explained.

There are negative mitzvot that teshuva [repentance] and Yom Kippur make atonement for them. There are those that entail excision or a court-imposed death penalty, which also require sufferings for atonement. However, there are severe transgressions, for which there is no atonement until his death. Among these there are [two] divisions.

[The first division includes] a transgression [which incurs the penalty] that his body is destroyed and it does not arise in the time of the Resurrection of the Dead. And [this type includes] those that have no portion in the World to Come, such as non-believers and those who deny the prophetic authority of the Torah. In this class, the Nefesh [of the person] must reincarnate to rectify what he sinned, but the first body is destroyed and lost.

However, if he [the sinner] does not fit within this category, then his first body is not lost. Nevertheless, his Nefesh has to reincarnate into a second body together with a spark from his Root who enters there and who is the «owner» of that body. With him, the reincarnated one will be rectified. He [the reincarnated one] is called a «guest» — and not the «host».

However, a person who causes someone else to transgress a sin that requires reincarnation, yet this person did not himself sin, must come as an ibur with the reincarnating one until the sin is rectified, and then the one who caused the sin can leave there.

It is not sufficient for a person to rectify the particular place where his soul is connected above. He must rectify all the parts of Asiya and Yetzira, etc. This helps to explain what I wrote here.

Although there are particular mitzvot pertaining to each limb, all the 613 mitzvot must be completed. It seems to me now that the explanation is in a different way, as follows. It is not enough for him to rectify only this section in order to enable Ruach from Nukva of Yetzira to enter within him.

He will have to rectify all the parts of Nefesh that are from his portion of Asiya: the Nefesh from Malchut of Zeir Anpin that is from Asiya, for example, and the Malchut of Imma, Abba and Arich of Asiya.

All these are parts of his entire Nefesh. They are the NRNCh»Y of Asiya, and all together they are called one whole Nefesh from Asiya. Then he can begin to acquire his portion of the Nefesh that is within Ruach of Asiya. Although the subject of Ruach and Neshama was already discussed previously, we will now explain it.

The rectification of the Ruach that is from the world of Yetzira is through involvement with Torah according to Jewish Law, in the Oral Torah of Mishnah and Talmud, for the sake of itself.

«For the sake of itself» means that the mitzvah, in this case occupation with the Torah, is not done for ulterior motives such as money, personal glory, to be called Rabbi or Master, etc., or for the sake of amassing power and control over other people.

The rectification of the Neshama that is from Beriya is through knowledge of the Inner Torah, its secrets and the sod, which are contained in the wisdom of the Zohar.

In another place we wrote that someone who does positive mitzvot without kavana rectifies the world of Asiya, which is the Nefesh. Someone who is occupied with Torah, but without kavana, rectifies Yetzira, which is Ruach.

Someone who does a mitzvah, or who is occupied with Torah, with kavana, rectifies Beriya, which is Neshama. In another place I wrote that an advantage for someone whose Neshama comes from Beriya is attachment of Thought to the names Sag, Eh-yeh YaHO [yud, hei, vav], and Eh-yeh Asher Eh-yeh. Occupation with Torah in the realm of Speech is an advantage to the Ruach that comes from Yetzira.

Performance of the mitzvot in Action is an advantage to the Nefesh that comes from Asiya. This is especially the case concerning those mitzvot that depend upon walking with the legs, such as visiting the sick, accompanying guests and the dead.

In order for the Nefesh to become whole to ascend to its place, there are two conditions. The first is called tikun of the completion of the Nefesh, which is fulfillment of all the 248 positive mitzvot. The second is tikun of the blemish of the Nefesh if it transgressed any of the 365 negative mitzvot.

[Firstly], a Nefesh could be one particular spark that cannot be divided further. If it were a smaller unit than this, it could not be called a «whole Nefesh».

If this [spark of soul] becomes complete in the two conditions that were mentioned, then it is called a whole Nefesh and it is ready to receive Ruach. Afterwards, if the person sins, the blemish is not accounted to the Nefesh but only to the Ruach.

Afterwards, in the time of the Resurrection of the Dead she will enter the second body, but the first body will be wiped out from the world. This is even more so if she did not complete all the 248 positive mitzvot in the first body.

Thirdly, she did not complete all the 248 positive mitzvot in the first body, but she was not damaged by any transgression. Or, she was blemished by a transgression, but not one of those that cause destruction of the body in the time of the Resurrection of the Dead. Then all of her will reincarnate into a full gilgul in a second body.

Afterwards, in the time of the Resurrection of the Dead, that [Spark of] Nefesh will be divided into parts, even though no single part among them will be called a whole Nefesh, as explained previously. Those fractions did perform positive mitzvot that were accounted to them. They will return with the first body in the time of the Resurrection of the Dead because those mitzvot were fulfilled within it.

Nevertheless, these fractions need to reincarnate into a second body. Since they do not constitute one whole Nefesh, they must also exist within the second body when it is fulfilling the mitzvot that were missing.

If she transgressed some prohibition in the first body, then she will rectify it now in the second body. She will bear suffering and the pain of death together with it [the second body].

The fractions in the second body that do the mitzvot which were missing will arise in the time of the Resurrection of the Dead with the second body wherein they were done. Any transgression that blemishes the second body will not affect the first fractions.

If the complement of 248 positive mitzvot is completed in the second body, and it is also not damaged by any transgression, then the Ruach will also enter into it [the second body] in its lifetime. Similarly, after the Resurrection of the Dead the Ruach will enter into the second body together with those fractions of Nefesh.

Fourthly, the Nefesh completed all the 248 positive mitzvot in the first body, but she was blemished by a slight transgression. She will reincarnate with another, newer Nefesh.

This is called Double Gilgul. She will receive pains of suffering and death as a punishment for her [previous] transgression, but she will not be punished for the transgressions committed in the second body. However, she will receive reward for the mitzvot done in the second body. In the time of the Resurrection of the Dead she will return to the first body. The newer Nefesh, which is the main one of the second body, will take that body.

If the newer Nefesh were not from the same Root as the first Nefesh, then she would not reincarnate together with it. Both sparks of Nefesh must actually be from the same Root.

This reincarnation of the first Nefesh [in Double Gilgul] is also called ibur to some extent because she does not get punishments for the transgressions of the second body, and in the end she will return in the Resurrection of the Dead with the first body. The same applies to the third category when some parts of the Nefesh that were already rectified reincarnate with her other parts into a second body. The reincarnation of the rectified parts is called an ibur to some extent for the same reason.

It appears to me that the fourth category is not a «full gilgul» for the Nefesh. Rather, it stays there only as long as it needs to fulfill the blemish of the first body. [She leaves] because she bears the suffering and pains of the second body. When she is completed she goes out while he [the person of the second body] is still alive, and she goes Above.

If she does not complete her punishment until death of the second body, then she will stay there until she suffers the pain of death. That is why it is called «an ibur that is like a gilgul».

It is the same with the third category. The first fractions [of Sparks that were rectified] stay there in the sod of full gilgul until the mitzvot that were missing are fulfilled. When they are completed, they go out while [the person of the second gilgul] is still alive.

If no [fraction of] spark among the preceding sparks has [ever] fulfilled the missing mitzvot, and they are from the same Root of his soul, then they need to come in full gilgul until the day of death. However, if the preceding sparks did fulfill the mitzvot, then it is sufficient to reincarnate as an ibur that is like a gilgul. In another place it has been explained that for the need of fulfilling a mitzvah an ibur might be sufficient.

Shmuel [Vital] says: All this I have gathered and sifted repeatedly from the sheaves that my Father, my Master bundled. It is the finest sifted flour. Among all the lessons on the reincarnation of souls it is the clearest explanation.