Help from Heaven
Gate of Reincarnations: Chapter One, Section 8
Translation by Yitzchok bar Chaim;
explanation by Shabtai Teicher
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.
The concept of ibur here is not the same
concept that was mentioned earlier in Section Five, although the nomenclature is
the same. Literally, ibur refers to the embryo during the state of
pregnancy. In this case, it refers to the "impregnation" of a person with the
soul of a tzadik, which descends into the soul of a living person to
assist the latter in his spiritual devotions.  | | " The Talmud informs us that someone who comes to purify himself is assisted from On High" | | |
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."
The Midrash Ne'elam is one of the books
included in the holy Zohar. The Talmud (Shabbat
104a) informs us that someone who comes to purify himself is assisted from On
High. The Midrash Ne'elam now explains this statement according to Rebbe
Nathan.
Rebbe Nathan said: The souls of the righteous come and
help him.
This is the type of heavenly assistance that may be
granted. The soul of a tzadik will descend and become impregnated within
the soul of a person who sets out to purify himself. [It is, also, a form of
Divine inspiration - Ed.] Similar sources are found elsewhere in the holy
writings. | | " The soul of Rav Hamnuna Sabba appeared in the form of simple workman transporting merchandise on a donkey" | | |
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.
That is, the soul of Rav Hamnuna Sabba appeared to
Rebbe Elazar and Rebbe Aba in the form of simple workman who transports
merchandise on a donkey, in order to reveal to them secrets of the Zohar.
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.
As the righteous person ascended from level to level
in the World of Yetzira, he left behind previous levels of ruach
as he received new ones in their place. The levels of ruach that were no
longer used became available to descend to help others in need of Divine
assistance in their service of G-d.
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.
| | " Asiya is the lowest of the worlds, in proximity to the kelipot, and in constant danger of attack by them." | | |
Review
When each level of Asiya was completed, the
perfected level of nefesh (from Asiya) itself ascended to the next
level (i.e., to the same aspect of the soul-root on the next level). In this way
all the completed levels of Asiya ascend to the highest place in Asiya,
the keter of Asiya (albeit, in accord with the aspect of the
original soul-root).
In the higher worlds of Yetzira, Beriya, etc.,
the situation is different. There, each completed level of soul remains in its
place.
The reason for this difference was also explained.
Asiya is the lowest of the worlds. Consequently, it is in proximity to the
kelipot, and in constant danger of attack by them. Therefore, each
completed level of soul ascends to a higher level in order to distance it as
much as possible from the kelipot. In the higher worlds, however, there
is no such danger. Therefore, each completed level of soul may remain in its
place.
Based on this difference between Asiya and the
higher worlds, we digressed in this section to learn something about the concept
of ibur. Since there was an
ascent from level to level in the world of Yetzira, the lower levels of
soul that were completed there and remained in place, are now available to
descend to impregnate the souls of other people. This infusion, or
ibur, takes place in order to assist these people in their
divine service.
The text now returns to discuss another difference
between Asiya and the higher worlds of Yetzira, Beria, etc.
To link to the previous article in this reincarnation series, To Be Like Moshe,
click here
To link to the next article in this reincarnation series, Asiya is Only One Sefira,
click here
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