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Through good deeds a soul can ascend back to Heaven and no longer need to reincarnate.

Examples of Different Soul Levels

Examples of Different Soul Levels

Gate of Reincarnations, Chapter Nineteen, Section 2

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An example could be a soul which originated above, perhaps in the world of Atzilut, but which descended because of a blemish to the world of Asiya, the level from which it entered a body. It can, through good deeds, ascend back to the world of Atzilut, and through the zivug of Atzilut he can do all of this while still alive and no longer need to reincarnate.

One can ascend during daytime while performing nefilat apayim in the morning because at that time Jacob has a zivug with Rachel who is called 'akeret haBayis' [the mainstay of the house - meaning that Rachel is the main wife of Jacob]…

"The patriarchs are the very merkava (lit. Divine chariot)" (Midrash). i.e., they are an embodiment and expression of the supernal partzufim in this world. Moreover, the manner in which they pair below reflects the way it is above. These zivugim will be discussed at length in chapter 26.

Prayer starts by relating to the lowest levels of Asiya and ... climaxes by connecting to Atzilut.

The point is that at the time when there is coupling above, the soul can, through its intentions, latch onto this and as if 'hitch a ride' uptown.

The underlying process that occurs throughout the order of the daily prayers is the unification of partzufim. This gives birth to light and Divine flow from which come all the spiritual and physical sustenance to the universe. Prayer starts by relating to the lowest levels of Asiya and progressively rises. The standing Amida prayer climaxes by connecting to Atzilut. Where do you go from the top? To the bottom. The succeeding nefilat apayim prayer takes us beneath Asiya to the sitra achra. By virtue of having reached such a lofty place, we are empowered to go to the lowest place and redeem sparks that fell there. Relative to the individual, one is enabled to elevate the fallen parts of his own soul and restore them to himself. This liberates the soul to ascend back to its roots.

…since it is the tenth sefira in Atzilut - the main sefira of the ten of Atzilut.

"First in thought, last in deed."1 The sefira progression is an enfolding from above to below of Providence. Malchut, the last stop, is the point of it all. Only through it can the lights of the other sefirot come to fruition. Just as all the male energies can only reproduce through the woman.

However, if a soul is rooted below and wants to become elevated higher than its root through good deeds, it can only do so at night through the verse, "In Your hand I entrust my soul," as mentioned above. For, the highest form of elevation is one whose root is above, and after descending ascends once again. At night time, there is a zivug between Jacob and Leah which is not included in the ten sefirot, but is the backside aspect of the malchut of tevuna, as is known.

Sometimes unofficial help can help the most. A level that exists outside of the ten sefirot per se is not bound to ascend through their hierarchy and can therefore end up in a higher place.2

The main rectification process of the shattering of the vessels involved the wielding of the sefirot into partzufim. (Eitz Chayim, Shaar Shvirat Hakeilim) An entire infrastructure was created. For reasons explained elsewhere, a small system was also created outside of the main structure.

The sefira of bina became the partzuf Imma. Its light is too great to be directly transmitted to the lower realms. It operates through a sub/quasi-partzuf at its bottom called tevuna. Some of its light is further filtered by the partzuf of Leah. It stands at malchut, the lowest point of tevuna, at its back. It is so designed to relate to 'backside levels' - those who have fallen away from G‑d to as if the 'backside' of Providence, outside of its system.

If one wants to experience direct relationship to G‑d, one must act at all times as if He is here.

Certainly the Divine omniscience is absolute at all times. How it manifests to us depends upon what we do. If one wants to experience direct relationship to G‑d, one must act at all times as if He is here, as in, "I set G‑d before me continuously" (Psalms 16:8).

This concept was opened to the world through Leah. The Torah tells that she lacked beauty (Berachot) Moreover, the Rabbis tell that people would say that she is destined to marry Esau, who was known to be wicked. (Talmud) She so found herself in a 'backside situation', one in which Providence seemed to place her behind the game. She did not despair. She constantly cried and prayed for help. She ended up marrying the righteous Jacob and giving birth to some of his best offspring. She so merited to be the embodiment of this spiritual root above. And so each one who to serve G‑d from amidst any backside sort of situation merits to draw the energy of this partzuf, which can result in a catapulting to lofty heights.3

What is similar between them, however, is that all souls can be elevated from level to level, without limit, as a result of one’s deeds - providing one has this intention.

What comes out of this is very inspiring: Not only can a person return home to his lost soul root - he can supersede it and ascend to an even higher place! It all depends upon one's actions.

The first step is to find out who you are. This requires time alone in communion with G‑d. One examines his deeds and judges them before G‑d. Measure for measure, G‑d reciprocates and relates more and more to the person, revealing things about Himself. Once an understanding of the intrinsic soul root is attained, one can then learn about the specific things necessary to return to it. After reaching it, one can strive for rungs above...

[Samuel says: Since I mentioned the matter of angels, I will write a small introduction regarding the issue. The angels of Beriya are greater than the souls of righteous people from the world of Yetzira. Likewise, the angels of Yetzira are greater than the souls from Asiya. However, the souls of Beriya are greater than the angels of Beriya itself and how much more so than the angels of Yetzira. The same is true of Yetzira and Asiya. The souls from the Keter of Beriya are greater than the angels from the Keter of Beriya. However, the angels from the Keter of Beriya are greater than the souls from the Chochma of Beriya, and this is the way it is throughout.]

[Translation and commentary by Perets Auerbach.]

Footnotes
1.
from 'Lecha Dodi' poem, based on Sefer Yetzira 1
2.
This relates to the concept brought in Chasidut of 'sovaiv kal almin', lit. the light that surrounds all worlds. (Zohar). Since it does not pass through the straight up/down order, it can jump rungs (Likutei Torah)
3.
In accordance with the principal “descent is for the sake of ascent” (Baal Shem Tov: Ben Porat Yossef, Vayechi, p. 85a, see there also p. 85b, and Me’or Einayim, Va’etchanan, p. 62b-c.)
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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