Four Souls, One Person
Gate of Reincarnations: Chapter Five, Section 2
Translation by Yitzchok bar Chaim;
explanation by Shabtai Teicher
The Rav will now continue with a discussion of the phenomenon
of more than one Nefesh in one body.
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."  | | " Three have reincarnated from previous reincarnations, and one is a new Nefesh..." | | |
The verse reads, "...Visit the sins of the
fathers on the children for three and four (generations)." The
esoteric meaning
of the word "four" is that it sets the maximum limit on the number of
souls that can inhabit a single body at one time. Of these four, three have
reincarnated from previous reincarnations, and one is a new Nefesh that
has not been in a body beforehand.
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. | | " Those that are reincarnating together in a single body must all be of a single "root"..." | | |
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).
In other words, for one soul to redeem or help
another, it must be his brother, so to speak; they must be related to each
other through their roots. As we have learned already (Chapter Three, Section
2), souls come from different parts of Adam's spiritual body, and each
particular location is a specific "root" from which a particular
group of souls originates. This results in a resonance or connection between
some souls which does not exist between souls from different roots.
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"].
The physical and spiritual body consists of four aspects.
They are listed here in order from the internal to the external, from the higher to the lower,
from the primary to the secondary.
- The bones with the brain marrow that is within them
- The sinews
- The flesh
- The skin
Concerning this is the verse "You have dressed
me with skin and flesh, and with bones and sinews you have covered me." (Job
10:11)
The Rav is using as an example the two middle
aspects of the body: the sinews and the flesh. The sinews are more internal and
primary than the flesh. | | " The new soul...will be responsible for the well being of the entire group soul..." | | |
In the example, the new soul comes from the aspect
of the sinews, whereas the others that have reincarnated with him come from the
exterior aspect of flesh. The new soul, although it has not shared in any of
the sins of the others, will be responsible for the well being of the entire
group soul that has reincarnated together with him. He is responsible because
he is from a more primary aspect than they are, and he has the ability to
rejuvenate them.
This is in order to draw life to the entire root.
One of the consequences of sin and repeated blemish
is that one of the limbs of the spiritual body that has been affected by the
sin may become atrophied. The holiness and life force may be removed from the
limb in order that the other limbs do not become blemished as a result of the
sin. Rectification of the sin, therefore, allows life and energy to return to
the limb and rejuvenates it. In the case discussed here, this benefits the
entire group of souls of the particular root that has reincarnated together. To link to the previous article in this reincarnation series,
Reincarnation and Ibur, click here
To link to the next article in this reincarnation series,
Ibur and Growth, click here
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