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Souls are elevated as a result of prayer

Within The Malchut

Within The Malchut

Gate of Reincarnations - Chapter Thirteen, Section One

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Those souls that leave the Kelipot and which are elevated into the world of holiness b’sod ibur (in the secret of the embryonic state)...

The Kelipot are the source of death. The souls that fell there must initially undergo a spiritual rebirthing process in order to be prepared to enter this world through physical birth. Their first stage on the good side is embryonic.

What place then is there for a human being of flesh and blood to come along and try to change things with his little prayer?!

...as we spoke about, do so only as a result of the prayers of the Jewish people.

G‑d is absolutely omnipotent and all-knowing, and there are reasons why He makes things the way they are. What place then is there for a human being of flesh and blood to come along and try to change things with his little prayer?! Nonetheless, the Torah tells us in many places that G‑d wants our prayer. The Rabbis teach, "the Holy One Blessed be He desires the prayers of the righteous". The simple reason for this is that He wants us to use our free will and make an awakening from below. He therefore sometimes sets things up specifically not the way He really wants them, as if it were hoping and expecting that we should pray and thereby change them.

From here we see that this does not only apply to the physical plane, but even to the spiritual plane. We also see the great responsibility that rests upon us to pray with full feeling and intent. You never know how many souls may be dependent upon your words…

Rabbi Nachman teaches that the main life force is drawn through prayer (Likutei Moharan 9:1). Thus prayer enlivens not on only unborn souls, but also the person himself. "Wisdom enlivens its owners" (Ecclesiastes 7:12), "a person is where his mind is" (Rabbi Israel Baal Shem Tov). There are people that go through life never graduating from the embryonic state of mind. Prayer is the key to open the soul to expanded consciousness. Renewing the mind renews the entire the being.

Certain special, high caliber mitzvot make Yichudim to the same degree as meditations.

b’sod M"N

"Mayn Nukvin," or "Female Waters," which refers to the sparks that are elevated from the level of Malchut when Torah is learned and mitzvot are performed. It is dependent by our awakening from below.

…as it is known, or through a "yichud" (supernal unification)…

The Divine names and their corresponding attributes are the vehicles through which G‑d transmits His Divinity to us. In general, they are affected by our actions below. Above the world of action is the universe of thought. There are systems of meditating on Divine names that make the supernal unifications happen more intensely than actions. One of the major accomplishments of the unifications is that they free souls from the kelipot and prepare them to be born.

…that a righteous person…

In truth, even a wicked person causes unifications to happen at the time that he does something good. But the elite, upper unifications that come about through meditation are not made to a powerful, significant degree unless the person is worthy.

…causes in this world, as discussed in Sha’ar Ruach HaKodesh regarding Yichudim. Or, they can leave when a person performs a mitzvah in this world…

Certain special, high caliber mitzvot make Yichudim to the same degree as meditations.

Sometimes, souls, as a result of a certain blemish in the lower levels...

Take note! The original sin caused many souls to fall to bad places and this causes them to experience many difficulties in their carnations. These are from the wondrous ways of G‑d, why different people start from different spiritual places. The main thing is not to indulge in feeling bad when encountering in oneself natural tendencies towards evil. A repairman doesn’t look at the broken washing machine as evil - just something that requires fixing. The same attitude must be exercised in regards to oneself.

…or because of their own blemish that resulted from a transgression while they were in this world, descend into the depths of Kelipot. If the opportunity arises for a particular soul to be elevated from the Kelipot and to enter the Malchut for rectification, then that soul in the Malchut has the ability to seize blemished souls before they descend to the Kelipot, and bring them up into the "stomach" of the Malchut, b’sod ibur.

Once anyone merits to start to enter into the side of holiness, he brings other souls along.

The fact that the first soul has left the Kelipot and is already within the Malchut for rectification gives it the ability to save other souls that may be destined for the Kelipot for one of the reasons mentioned. This is a great principle: Once anyone merits to start to enter into the side of holiness, he brings other souls along. The responsibility to choose good is greatly expanded by the realization that everything anyone does affects everyone else.

There they will be rectified, after which they will come into the world.

This is because while the soul is in the stomach of the Malchut, it is constantly elevating M"N, and as a result of the M"N that is elevated, it is able to elevate souls as well. However, this is not possible unless it places a "spirit" in it, that is the soul which is first in the Malchut gives ability to the blemished soul, and it becomes enclothed in this spirit and rectified.

The underlying principle here is that "all Israel are responsible for one another" (Talmud). The souls share a grand collective root, and it is just one big soul family. They are therefore automatically enabled to help each other.

This spirit remains with it until the time of resurrection, at which time it is separated from it.

At that time every single last spark will be rectified. The ensuing result will be that every soul and spark will return to its own place and real root. Important to learn from this, until the ultimate rectification, sparks, souls, and people are not always in their real place. If you feel out of place, whether in your job, or with the people around you…, know that sometimes, in truth, things aren’t the way they are supposed to be. There are very deep reasons why it is like that, and awesome rectifications are made. What is left for us is to have simple faith that G‑d the omnipotent, all-knowing One knows what He’s doing. The more faith one can muster up under such circumstances, the higher the unifications and rectifications that are made.

[Translation and commentary by Perets Auerbach.]

Rabbi Yitzchak Luria […Ashkenazi ben Shlomo] (5294-5332 = 1534-1572 c.e.); Yahrtzeit (anniversary of death): 5th of Av. Buried in the Old Cemetery of Tzfat. Commonly known as the Ari, an acronym standing for Elohi Rabbi Yitzchak, the
G-dly Rabbi Isaac. No other master or sage ever had this extra letter Aleph, standing for Elohi [G-dly], prefaced to his name. This was a sign of what his contemporaries thought of him. Later generations, fearful that this appellation might be misunderstood, said that this Aleph stood for Ashkenazi, indicating that his family had originated in Germany, as indeed it had. But the original meaning is the correct one, and to this day among Kabbalists, Rabbi Yitzchak Luria is only referred to as Rabbenu HaAri, HaAri HaKadosh [the holy Ari] or Arizal [the Ari of blessed memory].
Yitzchok bar Chaim is the pseudonym of the translator, an American-born Jerusalem scholar who has studied and taught Kabbala for many years. He may be contacted through: webmaster@kabbalaonline.org. He translated the Ari's work, "Shaar HaGilgulim;" his translation into English (but with much less extensive commentary than offered here). Information about his translation in book form may be obtained through www.thirtysevenbooks.com
Rabbi Chaim Vital c. 5303-5380 (c. 1543-1620 CE), major disciple of R. Isaac (Yitzchak) Luria, and responsible for publication of most of his works.
Rabbi Peretz Auerbach, originally from New York, has been living and learning Torah and kabbala in Jerusalem for 18 years. He teaches at Shvu Ami beit medrash, lectures in Kabbalah and chassidut at the Jerusalem Connection and Heritage House and to private groups. Rabbi Auerbach is also a talented musician. He is currently working on an all new translation of the Zohar into English with extensive commentary as well as a disc entitled "Music, Meditation and Mysticism."
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