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Why isn't one life enough? To allow the soul to span all of creation in its relationship to its Maker.

Men, Not Women, Reincarnate

Men, Not Women, Reincarnate

Gate of Reincarnations: Chapter Twenty, Section 2

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As we have said earlier, principally the concept of Gilgul applies to men and not to women, since the latter are punishable in Purgatory in the World-to-Come, which is not the case for men who learn Torah.

(Shmuel says: This is the secret "revealed with Me" (Deut. 32:34) regarding the verse, "Behold, G‑d does all these things with man two or three times" (Job 33:29); it is the secret of gilgul as it says "with man," that is with man and not with woman.)

The secret of gilgul is the letter vav

The reason is because the secret of gilgul is the letter vav, which hints to the six [spiritual] extremities [chesed, gevura, tiferet, netzach, hod, yesod].

They are the source above of the six directions below.

The form of the letter vav is as a line from top to bottom. This represents its connecting quality. it is also a prefix used to mean 'and'. It relates to gilgul to show that all of the souls' lifetimes are interconnected and are actually an unfolding process of its abilities.

It also teaches partly why there is reincarnation; why one lifetime isn't enough: to allow the soul to span all of creation in its relationship to its Maker. And so one incarnation the souls expresses a primarily chesed link (of love) above and to fellows. Another lifetime features a predominant gevura link (of fear)...

with respect to which it says, "Six years shall you work" (Ex. 21:2), as mentioned in the Zohar (Zohar III Pinchas 215b).

The 'work' of the verse refers to the soul's labor of rectifying itself and the world through elevating the fallen sparks.

The letter yud hints to galgal [wheel].

(Says Shmuel: It seems to me that the yud referred to here is the last letter of the name, ADNY (65). Therefore GLGL/galgal, which has a gematria of 66, equals this name with the kollel.)

With the letter vav it becomes GLGVL/gilgul.

'The wheel of life' circles from death to life and vise versa.

'The wheel of life' circles from death to life and vise versa. The form of yud is a dot, which is conceptually a circle.

The name ADNY enlivens malchut (At.Ch.Sh.HaShms), the last sefira that they all lead to. It in turn ascends back up in a circle to bind with keter, the highest sefira. This is an expression of the wheel of life within the sefirot. From this actually comes the wheel that we orbit in.

The general idea behind this is that the soul toils through conceptual years of work, just as a slave labors six years. Through this it eventually reaches malchut – where the buck stops. Therefore is it and the slave freed in the sabbatical. For malchut ascends to keter, the source of infinity and freedom...

Sh’vi’it [the sabbatical year] however, corresponds to malchut and is thus feminine, and therefore does not reincarnate, as it says, "In the Seventh Year he shall go out for free" (Ex. 21:2).

The vav of gilgul alludes to the six sefirot of Zeir Anpin, the masculine partzuf. Therefore, it is also an allusion to the fact that only men come back in gilgul.

Nevertheless, sometimes a woman will reincarnate for the sake of her husband who must reincarnate, as mentioned in Saba of Mishpatim on the verse, "If he was married then his wife will go out with him" (Ex. 21:3).

[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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S U.K. March 14, 2017

Women studying Torah What happens to a devout pious woman who has studied Torah? Reply

Webmaster Tzefat, Israel via kabbalaonline.org November 14, 2012

RE: Concerning reincarnation for women - LA Of your six cases, the only one I have ever heard about resulting in reincarnation for the woman is #5. Of course, "I did not hear" does not constitute a proof of anything.

BTW, What is commonly misunderstood is that according to the masters in these matters, a period in Gehinom (something like "Purgatory") is considered vastly preferable to the soul than reincarnation, which is spiritually risky. It is too easy to mess up even more than previously. Reply

Anonymous Los Angeles November 11, 2012

Concerning reincarnation for women... Out of curiosity, is reincarnation for women under the following circumstances? 1. During one's lifetime, growth in mitzvot did not occur, but at the end of life, regret is expressed and indications of teshuva are present. 2. Cases where, G-d forbid, end of life occurs when one's children are younger (before Bar and/or Bat Mitzvah, and/or before the age for marriage). 3. A long lifetime with children was experienced, but said children, to be reincarnated, developed a strong bond with their mother. 4. Involuntarily not having children occurred. Also the same question for voluntarily not having children. 5. Leaving in a state where problems with family and/or friends went unresolved, and being reincarnate could allow for a resolution to be reached. 6. A strong friendship was developed, and, when end of life is reached, one of the friends needs to reincarnate due to her husband, while the other friend doesn't wish to be separated by a lifetime. Thank you for your time. Reply

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