SUBCAPITULO I PLANES PARCIALES
COMPENSACION EN TRATAMIENTOS DE CONSERVACION
"Gate of Reincarnations": Chapter Four, Section 2
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.
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.
Positive mitzvot, on the other hand, require a person to actively do something. They cause
tikun (rectification) of the Nefesh.
Positive mitzvot… cause tikun (rectification) 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.
A person can perform positive mitzvot, and in the same lifetime transgress negative
precepts. As a result of the positive mitzvot he will be rectifying levels of soul, one after the other. The sparks of the Nefesh will be entering the body and becoming rectified.
On the other hand, as a result of the negative mitzvot that he has transgressed, he will have caused blemish or damage. These will have to be atoned for, one way or the other, but they do not necessarily prevent the progress of tikun.
[Commentary by Shabtai Teicher.]
Reincarnation and Resurrection
"Gate of Reincarnations": Chapter Four, Section 3What happens to a body at the time of Resurrection of the Dead, when that body, during its lifetime, has only rectified a few parts of the Nefesh?
However, there are two other aspects regarding this matter.
[The first aspect concerns a person] 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.
Resurrection of the Dead is a fundamental principle of Judaism1. Since the body participated in the performance of mitzvot, it is only just that it should also share in the eternal reward for that performance.
When this particular reincarnation resurrects, it receives only those sparks that were rectified through it…
Therefore, that body too comes back to life in the time of the Resurrection of the Dead, together with those parts of the soul that were rectified during its lifetime. When this particular reincarnation resurrects, it receives only those sparks that were rectified through it. The other parts of the Nefesh return to the other bodies wherein they were rectified. Therefore, when this Nefesh reincarnates into another body to complete its tikun, it can achieve NR"N.
See Section 1 for the "second possibility". When the Nefesh is completed in the second
gilgul, it can become a vehicle for the unblemished Ruach and Neshama. In this respect it is
However, what concerns us here is not the possibility that all three parts of the soul can be received in the second gilgul, but what happens in the time of Resurrection to the body of the first gilgul that has rectified only a few parts of the Nefesh.
All the parts of the Nefesh that were rectified in the second body…belong to the second body at the time of the Resurrection…
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.
It was in the second body that the remainder of the Nefesh, Ruach and Neshama were rectified.
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.
The rule is that the body of each person will be resurrected with those parts of the soul that were rectified in its lifetime. If only a few parts of Nefesh were rectified by the person of the first gilgul, then those few parts that amount to nothing more than a "minimal Nefesh" will be all that is available for the resurrection of the first body.
The Rabbi will now draw a comparison between this "minimal Nefesh" and the minimal
Nefesh that we learned about in the case of yibum.
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.
We learned about yibum in 3:6. Yibum occurs when a person dies without leaving progeny in this world, and it is considered a lack of success to the extent that it is as if the first body never came into the world. The entire Nefesh that was in the first body reincarnates to a second body, and in the time of Resurrection it will arise with the second body. Only a minimal spirit called "the spirit that the husband left within his wife" is available for the resurrection of the first body. The Rabbi is comparing that minimal spirit that was left within the woman to what is discussed here, namely the few parts of the Nefesh that were rectified in the first gilgul. In both cases, in yibum and in the case discussed here, the rest of the Nefesh and the Ruach and Neshama belong to the second body that will arise at the time of Resurrection.
There is an additional basis to the comparison between our case, when only a few parts of the Nefesh are rectified in the first gilgul, and that of yibum, when no progeny were left in the world. In our case, as well as yibum, the Nefesh is not bearing any fruit. In our case this is because it has no part in any Ruach or Neshama. They belong to the body of another
gilgul.
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?
The main source of pleasure in the Time-to-Come is on the level of Neshama… The pomegranate is a fruit that is full of seeds. Indeed, some say that the original
pomegranate had 613 seeds, corresponding to the number of positive and negative mitzvot in the Torah. The sages used it to symbolize the internal condition of the Jewish people. They declared, "Even the empty ones among you (Israel) are filled with mitzvot like a pomegranate."
When a Jew does a mitzvah, he connects to and participates in all the mitzvot that were ever done throughout history. Thus, even the most insignificant of them is "filled with mitzvot like a pomegranate." How, then, can there be a body that has no part in mitzvot to justify its 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.
This person's participation in some bit of the ecstasy of the world to come is proven by the statement of the Sabba in Zohar Mishpatim, p. 100a, Sulam #112.
[Commentary by Shabtai Teicher.]
Double Reincarnation
"Gate of Reincarnations": Chapter Four, Section 4All three NR"N can be achieved in a second gilgul if the ruach and neshama were not present in the first gilgul and were not consequently blemished. Concerning this, the Rabbi states in the Chapter Four, Section 3 that he wants to make two distinctions, explaining the first one, a case where most of the Nefesh is not rectified in the first gilgul. This section, however, a second case, concerns a Nefesh which is mostly rectified during the first gilgul. The first body merits to rectify the entire Nefesh, but later blemishes it.
the opposite of the previous case where only a small part of the Nefesh was rectified in the first gilgul. In that case the Nefesh really belongs to the body of the second gilgul. But here only a little tikun is left to do, and the Nefesh really belongs to the first body.
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.
As we will see, this additional spark is the main Nefesh of the second body and it will help the first Nefesh complete its tikun while in the second body.
This is called a "Gilgul Kaful" [Double Gilgul]. Rejoice my Nefesh! Rejoice my Nefesh!... It is called Double Gilgul because there are two nefashot [plural of Nefesh] in one gilgul at one time.
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).
This will be explained in more detail later in this chapter. In short, he has read and learned Torah for the sake of a Nefesh that was not his own.
[Commentary by Shabtai Teicher.]
The Soul of a Convert
"Gate of Reincarnations": Chapter Four, Section 5When all three NR"N were blemished, then they must return in separate reincarnations, and the Ruach and Neshama will ensconce within the Nefesh of a convert.
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?
…a blemished Ruach cannot join an already rectified Nefesh
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.
How to escape from this dilemma? How can a blemished Ruach reincarnate at all? …the Ruach must reincarnate alone with the Nefesh of a convert…
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.
The concept of "Nefesh of the convert" has already been mentioned, and it will be mentioned further several more times. A special supplementary section is included at the end of Chapter One, Section 11 and Note 10 there.
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.
The blemished Ruchot and Neshamot (plurals of Ruach and Neshama) encounter the Nefesh of the convert, which becomes the vehicle or interface for their entry into reincarnation. "They merit through them" because they achieve rectification through this arrangement. (This entire section from the Sabba was translated and explained in Note 10 to Chapter One.)
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).
The question of the Rabbi is based on the famous statement of the Talmud: "The son of David will not come until all the Neshamot have finished going out from the body." According to Rashi "the body" is the name for the storehouse of the souls. The souls must go out from there to enter into physical bodies in this world in order to become rectified. The Rabbi now relates this teaching specifically to the soul-levels of Ruach and Neshama. If the Ruach and Neshama do not come into physical bodies in these later generations, then how can they become rectified? Mashiach ["the son of David"] would never be able to come, G-d forbid.
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. …in place of his own Ruach, he will receive the Ruach of a
tzadik…
The "original Nefesh" is the one that could not become the vehicle for its Ruach and
Neshama because the latter were blemished or damaged in the first reincarnation. When
this Nefesh becomes rectified in subsequent reincarnations what happens to it? Its Ruach and Neshama have gone to the Nefesh of a convert. Therefore, in place of his own Ruach, he will receive the Ruach of a tzadik.
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 1. 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.
[Commentary by Shabtai Teicher.]
Righteous and Wicked
"Gate of Reincarnations": Chapter Four, Section 6We 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.
Thus, the question is whether a soul reincarnates up to three times and no more, or whether it can reincarnate as many as a thousand times and maybe even more?
The "four generations" refers to evil people
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). This verse in Genesis is the first of many times in the Torah that the penalty of excision of the souls of the wicked is stipulated.
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.
In effect, the difference between the righteous and the wicked has been explained. The completely wicked will not be allowed to reincarnate more than three times. The righteous may reincarnate as many as a thousand times in order to increase merit and rectification. One who rectifies even a little is called "righteous"…
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.
To what are these words applicable?
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.
The verses that talk about excision always talk about the Nefesh being cut off, G-d forbid.