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Unblemished aspects of the soul can return with a rectified one.

When 2nd Gilgul Is Like 1st

When 2nd Gilgul Is Like 1st

"Gate of Reincarnations": Chapter Four, Section 1

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When 2nd Gilgul Is Like 1st
Unblemished aspects of the soul can return with a rectified one.

In this section we will learn another way that all three nefesh, ruach and neshama may be received in one lifetime, even though it is not his first gilgul.

There are two other distinctions that apply only to gilgulim.

They apply only to gilgulim, and not to ibur or yibum.

Firstly, if a first-time gilgul earns his Nefesh, Ruach and Neshama (NR"N) and then sins and blemishes them, in his next reincarnation he cannot rectify them all at once except through the device that was explained beforehand. When going to bed he should recite the verse, "My Nefesh has desired You at night…."

This was explained at the end of the last chapter. The two distinctions mentioned here are made possible by entirely different circumstances, depending upon what happened during the first gilgul. Either he earned all his NR"N during the first gilgul before he sinned, as in the first possibility that we have just read; or, he earned only his Nefesh before he sinned in the first gilgul, which is the second possibility that will be explained here.

…his Nefesh will remain above in the Supernal Well, and in the morning his Ruach will come down…

In the first possibility, he cannot receive all his NR"N in his second gilgul, except through the device of reciting the verse "My Nefesh has desired You at night…", as was explained at the end of the last chapter. Then his Nefesh will remain above in the Supernal Well, and in the morning his Ruach will come down in its place. Now, the Rabbi will explain the second possible way of achieving all NR"N in a second gilgul.

Secondly, if a first-time gilgul earns only his Nefesh, and sins and blemishes it, when he reincarnates he can achieve NR"N in that gilgul itself. Since he had not previously damaged his Ruach and Neshama, they can join the Nefesh after it has been rectified, as if it were a first incarnation, just as it said, "If he merits more..."

In his first gilgul he rectified the Nefesh that he received at birth. This is the main point here. Before and after it are only reviews.

In his first gilgul he rectified the Nefesh that he received at birth, and he never received either his Ruach or Neshama before sinning and dying. The Ruach and Neshama were never affected by the sins he did with his Nefesh. If he rectifies his Nefesh after reincarnating with it, then the Ruach can come to him in the same body since it was never damaged. If he merits completing his Ruach as well, then his Neshama can join both his Nefesh and Ruach in the same body, even though it is his second reincarnation. This is possible because the Ruach and Neshama were not previously blemished. Otherwise, each must come back in its own gilgul, as we have said until now.

How can a rectified Nefesh become the vehicle for a damaged Ruach or Neshama?

This is not the case when they have all come, and all have become blemished. For how can a rectified Nefesh become the vehicle for a damaged Ruach or Neshama? However, if he only damaged the Nefesh, then all three can return together in a single gilgul.

[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: 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.
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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