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The Divine Presence is in exile for the sake of lost souls

Escaping the Clutches of the Impurities

Escaping the Clutches of the Impurities

Gate of Reincarnations - Chapter Fifteen, Section 3

The greater the soul, the more the kelipot will benefit.

Returning to the topic, while the Shechina is among them for the sake of the souls that are there, it is impossible that the kelipot not benefit. Therefore, they cause them [the kelipot ] to remain amongst them, and they continue to be sustained as a result of their presence. And, the greater the soul, the more the kelipot will benefit.

The greater the soul, the higher the degree of intensity is its energy. It is thus a 'big investment' that reaps for them high dividends.

Thus, when a particular soul is very important, they will not allow it to leave them, and [the kelipot will] make every effort to defile it, in order to prevent it from leaving. Sometimes, they fear that a certain righteous person will do an important mitzvah and cause a soul to be removed from amongst them, and [they] draw it out through his seed from a holy union with his wife.

Every union accomplishes something. Even when there is no conception, it is not for naught, and great rectifications can be made. Souls can be redeemed and liberated. The power of the union to do this depends upon the purity of the intentions of the couple.

They accuse this soul before G‑d in order to cause it to enter the defiled seed.

Therefore, when they see a certain evil person who has become completely blemished and has forsaken his purpose, they try very hard to accuse this soul before G‑d in order to cause it to enter the defiled seed, so that it will further destroy itself.

Rather than the righteous soul enter the product of the unholy union, the kelipot urge G‑d to send the blemished soul instead to become even more blemished.

This, in turn, will cause it to become even more blemished and forever unable to leave them.

Forever here means until the kelipot are eternally obliterated.

G‑d desires the repentance of even the greatest sinner rather than see a soul destroyed

However, G‑d considers how to prevent those which stray from being pushed off completely, specifically those souls which are still pure and special. G‑d desires the repentance of even the greatest sinner rather than see a soul destroyed, G‑d forbid.

If matter is not destroyed, how much more so a soul! However, one who has seriously defiled his soul will have to undergo a greater transformation process. In general, sin soils the soul and causes it to need a cleaning. The dirtier it is, the more of a cleaning it requires. There is a point where it becomes so dirty that the washing machine won't help any more. The garment needs to be set on fire. Through being burned, the unclean molecules connect with their root in the Infinite Light and are rejuvenated to assume a new identity. This is a parable for the soul. Its being destroyed means that its energy is transformed, and is made into something good.

Though He heeds their [the kelipot's] voice and places such souls in an evil place, after time the kelipot weaken their grasp.

thinking they have won control over the seemingly lost soul. This is a type of decoy tactic. G‑d created a system in order to set the stage for free will. In order to keep the system going, He as if it were plays by His own rules. Therefore, He as if it were must allow the sitra achra to have its place and power. He plays around within system within the rules of the system to usurp the kelipot.

However, it is then that G‑d helps the soul to rise up from the dust of its sin…

This is what King David means when he praises saying, "from the garbage heaps He lifts up the destitute…" (Psalms 113:7).

Each and every soul is pure and holy.

…and impurity, to become "kosher" once again through its actions, like pearls that are cleansed and whose appearance becomes fitting to the eyes of all.

This is a foundational principle. Each and every soul is pure and holy. Any mistake anyone makes is not who they really are. At the bottom of the self lies a precious diamond. It just requires polishing.

Not only is the soul rectified, but even the one who fathered it also merits from the repentance of the son, like we see in the case of Job who was the gilgul of Terach, the father of Abraham who repented because of Abraham.

Abraham’s spiritual accomplishments acted as a merit for Terach which brought Divine assistance so that Terach could eventually repent. This is based on the Zohar, "a son gives merit to the father (posthumously)". The Ari. says here, we see that this applies not only in regards to the merit of the parents, but it goes a step further. The children can energize the parents' soul to be reincarnated into a good lifetime and change their destiny for the better.

G‑d tricks the kelipot, in order to save those who stray from being pushed off completely.

This concept will be discussed in more detail in Chapter 38.

[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: 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
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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