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Although the roots of the souls always remain in their place, their positions & magnitudes can be on other levels.

Soul Combinations

Soul Combinations

"Gate of Reincarnations": Chapter Two, Section 6

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Soul Combinations
Although the roots of the souls always remain in their place, their positions & magnitudes can be on other levels.

It is also possible for the Nefesh of a person to ascend until his Nefesh will be from the world of Atzilut. Generally speaking, the Nefesh is from Asiya, the Ruach is from Yetzira, and the Neshama is from Beria. However, on a more specific level, each world has its own levels of Nefesh, Ruach, Neshama (NR"N).

...each world is part of an overall general system, and a smaller version of the same thing

This is not something new. As we learned in the first chapter, each world is part of an overall general system, while at the same time it is a smaller version of the same thing.

Hence, it can be that sometimes the NR"N of a person is from Asiya, Yetzira, and Beria.

That is, the Nefesh is from Asiya, the Ruach is from Yetzira, and the Neshama is from Beria.

Sometimes, though, his NR"N can be from the malchut, the Zeir Anpin, and the Imma of Asiya.

That is, all three are from within Asiya. What will follow are other possible combinations.

Sometimes, the three of them will be from Yetzira, or from the world of Beria, or all of them will be from Atzilut. [In the latter case,] the Nefesh will be from the nukva of Zeir Anpin [malchut of Atzilut], the Ruach from Zeir Anpin [Yetzira of Atzilut], the Neshama from Imma [bina of Atzilut], and the Chaya from Abba [chochma of Atzilut].

Another combination can be the Nefesh from Asiya, and the Ruach and Neshama from Yetzira. Or, the Nefesh can be from Yetzira and the Ruach and Neshama from Beria. Alternatively, the Nefesh can be from Beria while the Ruach and Neshama are from Atzilut.

This is possible because the four worlds, ABY"A [Atzilut, Beria, Yetzira, Asiya], are each comprised of four [sub-]worlds of ABY"A and their own set of ten sefirot. Those ten, in turn, are comprised of their own ten sefirot, and so on.

The general system of ten sefirot breaks down into sub-sets of ten sefirot, which in turn break down into their own sub-sets of ten sefirot, etc.

It is not possible to write down all the details at length since the space is limited. However, the person of understanding will comprehend and make the connections on his own.

Theoretically, sub-categorization can go on ad infinitum; and the number of possible combinations is virtually limitless.

However, when we say that sometimes the NR"N is from Yetzira, or from Beria, it does not mean that he lacks a Nefesh from Asiya! After all, even the Shechina is called "Malchut" and It "nests" in Asiya. How much more so the Nefesh of a person!

In other words, the Shechina [Divine Presence] obviously belongs to a very exalted and spiritual place. Yet, this does not stop it from "nesting" and hovering about in the lowest of worlds, in the world of Asiya, even in the world that we humans also inhabit. It is the same for souls, and even more so. The Nefesh of all people comes from the World of Asiya, as we learned beforehand, even if it is said about it that it is a Nefesh of Atzilut, or a Nefesh of Yetzira. a candle that makes nearly no impression at all when it shines during daylight

Rather, what it means is that the Nefesh originated from Asiya, but that it became so purified that it cannot be sensed in comparison to the [newly acquired] light of the Nefesh of Yetzira within him.

It is like a candle that makes nearly no impression at all when it shines during daylight.

Therefore, it is all called the Nefesh of Yetzira.

He has a Nefesh from Asiya and it remains that. However, it can ascend to the world of Yetzira above it so that its light can become almost as bright as its level of Yetzira. Consequently, its Asiya-light becomes non-discernable, and for all intents and purposes, it is like the Nefesh of Yetzira.

It is the same for all the aspects: when we say that his NR"N is from Atzilut, really he has a Nefesh, Ruach, and Neshama from Asiya, Yetzira and Beria [respectively]. However, they are not referred to by their names, and all of them are considered secondary and referred to as being from Atzilut.

Actually, the NR"N of Atzilut are aspects of a higher and more interior world than that of Beria, Yetzira andAsiya (BY"A). Therefore, they are clothed within the worlds of BY"A and shine from within them. The light of the higher entities from Atzilut may be so revealed that the lower, weaker, exterior lights of BY"A are simply non-discernible.

You can apply this concept to any of the other details that have been mentioned.

Thus, the system of levels of souls remains the same for everyone, though within the system different combinations of souls can seem to exist based upon the individual's level of rectification and purification.

[Commentary by Shabtai Teicher.]

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.
Shabtai Teicher, a descendant of the fifth Lubavitcher Rebbe, the Rebbe Reshab, was born in Brooklyn in 1946 and settled in Jerusalem in 1970. He studied for over 7 years with one of the outstanding and renowned kabbalists of our generation, Rabbi Mordechai Attieh, and also studied deeply in various other fields of Jewish scholarship. He was a specialist in Lurianic Kabbala, edited and annotated the first eleven chapters of our English rendition of "Shaar HaGilgulim," and completed his manuscripts for "Zohar: Old Man in the Sea," in both Hebrew and English, shortly before his unfortunate passing in November 2009.
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