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Each soul will be resurrected with the body in whose lifetime it was rectified.

Connected Levels of Soul

Connected Levels of Soul

"Gate of Reincarnations": Chapter Five, Section 5

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Connected Levels of Soul
Each soul will be resurrected with the body in whose lifetime it was rectified.

A fascinating concept is explained in Sabba of Mishpatim regarding the body of someone who has reincarnated many times. In what body does the soul arise in the time of the Resurrection?

The Secret of Servitude is a related article from our writings drawn from the Zohar. (To return to this article afterward, use the BACK arrow.)

Previously, we learned there that in the time of the Resurrection the body will arise with those parts of the soul that were rectified in the lifetime of each particular body. Is the Rav just repeating himself here, or is he trying to teach something new?

Furthermore, it seems at first glance that the end of this chapter consists of four disparate points without any connection to each other or to what came beforehand. However, an attempt will be made to try to present them as a unified idea (or at least the first three of them) and also tie them to the preceding subjects of this chapter.

The souls on this chain are connected to each other…

Previously, where multiple gilgulim and multiple iburim were discussed, we learned that there is a chain of souls, from higher to lower. The higher levels of soul descend as iburim to assist the lower levels to accomplish tikun. As we will see, all the various levels are also interconnected.

We have already explained earlier what the Introduction to Tikunim (pg.1b) says regarding the verse, "…like a bird that wanders from her nest" (Proverbs 27:8).

The Divine Presence goes down among the kelipot into exile. She is joined there by the souls of the tzadikim.

And we have discussed what the Zohar says in parashat Pekudei (258a) with respect to the Shechina. She is exiled among the kelipot until her legs are immersed in impurity.

The lowest sefirot of the Shechina are called her legs. They descend to the deepest place of impurity and exile among the kelipot, as the verse (Proverbs 5:5) says, "Her feet go down to Death…."

We also spoke about how the souls of righteous people are exiled with the Shechina in the kelipot as well.

The souls of the tzadikim, descended from the soul body of Adam, are also exiled into the realm of the kelipot. Each one of them covers a different part of the body of the Shechina, according to the part of the soul body of Adam from which they came.

In earlier times the souls that are exiled with her are the sparks and sections from the levels on which the Shechina stood at that time. It is the same in every generation.

The souls of these generations are from the level of the legs…

In each generation the Shechina descends lower and stands on a less elevated level. The souls of each succeeding generation are the souls associated with her on each subsequent level. As she goes down to the lower levels, it is said that she descends to the feet or legs. Correspondingly, the souls of the later generations are those associated with her feet and legs.

Thus, at this time in history the Shechina has already descended until the legs, and the souls of these generations are from the level of the legs.

Every soul has many parts and sparks…

Since all the souls were exiled among the kelipot together with the Shechina, those earlier souls that were already rectified and elevated, now they descend to direct and correct the lower souls in order to rectify them.

Thus, we find that every soul has many parts and sparks, and they are all called a single soul, and this is true for all the souls.

The main point here seems to be the stress that "they are all called a single soul." Indeed, this terminology was also used in Section 1 in reference to multiple gilgulim. The Rav wrote there, "They are called one Nefesh." The intention there, it seems, was also to stress the unity and interconnectedness of the souls, which enables them to join together in one gilgul and to assist each other to achieve tikun.

Since all the souls were exiled among the kelipot, and since they are all interconnected and intermixed (as will be explained in another place) they are able to join together in gilgulim and iburim to assist and help each other.

When the time for resurrection arrives, each body will take its portion of soul according to the level [that was rectified] in its time.

Because of their interconnectedness they are like one soul

Previously (Chapter Four, Section 3) we learned that parts of one soul that are rectified in different lifetimes will resurrect with the body in whose lifetime that part of the soul was rectified. Here, however, we are learning that many souls can come together into a single body to assist the main soul of that gilgul. Because of their interconnectedness they are like one soul. Nevertheless, in the time of Resurrection each soul will arise with the body in whose lifetime it was rectified.

For example, a soul that originated from a level in close proximity to that of the soul body of Adam, which was rectified and elevated in an earlier generation, can come down into a body together with a soul from the "legs" in order to assist the latter to achieve tikun. In the time of Resurrection, that earlier soul will not be cast down to the level of Legs. It will resurrect together with the body in whose lifetime it was rectified.

[Note: The following is a more specific example: The souls that derive from the Head of the soul body of Adam can be seen as one single partzuf. In other words, if we would look at the Head under a "Lurianic microscope" we would see a partzuf with 248 limbs and 365 sinews. The origin of some of the souls in that partzuf would be designated as the Head of the Head; others would be the Torso of the Head; others would be the Legs of the Head. The souls that come from the Torso of the Head are really connected to all the Torsos throughout the soul body of Adam. Thus, a soul from the Torso of the Head might come to assist a soul from the Torso of the Legs. In the same way, all the Legs are connected, etc. and etc., in such a way that all their details and particulars are interconnected and interchangeable. Nevertheless, in the time of the Resurrection they will all go back to their proper places.]

[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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