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How do new souls, not predisposed to sin, come into being?

Bringing Down New Souls

Bringing Down New Souls

"Gate of Reincarnations": Chapter Six, Section 1

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Bringing Down New Souls
How do new souls, not predisposed to sin, come into being?

Now we will discuss the idea of new and old souls, which we have already discussed somewhat in the Fifth Gate, The Gate of Mitzvot, regarding the mitzva of sending away the mother bird (parashat Ki Tetze). We will also explain the origin of the root of souls.

These words are a general introduction. In the source mentioned, the Gate of Mitzvot, there is a section that is directly relevant to the subjects covered here.

Before we actually begin to get involved with what is being taught in this chapter, it is necessary to explain the concept of "back to back" and "face to face" unifications.

Two partzufim that are on the same level are destined to unite with each other…

Two partzufim that are on the same level are destined to unite with each other. The nature of their unification depends on several factors. One of the most important is the amount and quality of ma'n raised by the lower beings to the feminine aspect of the uniting supernal couple.

Normally, we raise ma'n from the kelipot to malchut of Atzilut by the performance of mitzvot, the study of Torah and prayer. Malchut of Atzilut is none other than Nukva of Zeir Anpin (the consort of Z'A). Initially, she and Z'A stand Back to Back. (The reason for this will be briefly explained, with the help of G‑d, in Section 2 of this chapter.) As a result of the merit that is being accrued by our mitzvot, Torah and prayer, they are able to turn to face each other face to face.

Of course, in order to unite they must be face to face, and the unification that takes place at that time is called the Unification of Face to Face (Zivug Panim Be'Panim). However, what happens if sufficient ma'n has not been raised and they cannot turn towards each other face to face?

The lower couple has ascended to the place of the higher couple in order to unite there…

It sometimes happens that the supernal couple will unite even though sufficient ma'n has not been raised. In such a case the higher couple, Abba and Imma, will raise ma'n for them. The unification that ensues is not called the unification of Z'A and his Nukva, but the unification of Abba and Imma. However, this is really not an ascent because it is entirely incomplete. It is as if they have united mentally, without physical completion. Or, it might be compared to two very young children sleeping in their parents' bed. This type of unification is called Unification of Back to Back, Zivug Achor Be'Achor.

Indeed, this is what takes place in special cases of divine intervention when insufficient ma'n has been aroused. This is actually what happened when Adam, the first man, was created. You can see this in the relevant verses themselves (Gen. 2:5 - 7).

…G‑d did not cause rain upon the earth

And there was no Man to work the Land.

A mist went up from the earth

To water all the face of the Land.

And G‑d formed the Man dust from the Land….

Rashi explains that G‑d "did not cause rain upon the earth" because there was no one to pray for it. Therefore, the end of the verse states that "there was no Man to work the Land."

Adam was created by an act initiated from Above…

In other words, there wasn't anyone to raise ma'n from below for the unification of Z'A and Nukva. Consequently, the ma'n that was necessary was raised, seemingly, on its own ("A mist went up from the earth…"). Thus, Adam was created by an act initiated from Above, because there was no one to arouse it by the raising of ma'n from below.

In summary, the Unification of Back to Back takes place when there is an insufficient elevating of ma'n from below. The partzufim are not really in a condition to unify, and the unification is accomplished on a level other than their real level. In contrast, Unification of Face to Face is the normal situation. It takes place when there is a sufficient arousal of ma'n from below to above.

When all the worlds were created, even the world of Atzilut, they were brought into being by the Unification of Back to Back. Afterwards they turn to come into being in the aspect of Face to Face.

There is reason to think that the world of Atzilut was not brought into being by the Unification of Back to Back, but only by Face to Face. In fact, even Atzilut was first brought into being by the Unification of Back to Back. Moreover,it is the same worlds that are first brought into being by the Unification of Back to Back that are brought into being anew by the Unification of Face to Face.

This is also true of the souls of humanity. At first they came into being in the aspect of Back to Back.

These souls were born into the world by the Unification of Back to Back. There are those among them who have already been reborn by the Unification of Face to Face. The others will yet undergo that tikun.

A righteous tzadik…can draw out a new soul…

However, from the time of Adam until the arrival of Mashiach, the tikun will be to renew those souls that were originally Back to Back, so that they can emerge from [the aspect of] Face to Face.

After they were created Back to Back, they descended with the Shechina into exile among the kelipot. However, a righteous tzadik, through an absolutely good intention, can draw out a new soul.

The "new soul" mentioned here is actually the renewed soul that was at first Back to Back and has been turned to Face to Face. That is the main point of the Rav throughout this section. However, what is "an absolutely good intention " that can accomplish this renewal?

The word "intention" is the standard translation of the word used in the original Hebrew text, kavana. A better translation, perhaps, is "meditation". It means the internal and highest level of Prayer. Sometimes it has been called "meditative prayer."

Besides the quality of the intention itself, there are other elements that come into effect. For example, when is it happening, on Shabbat or during the week? Who is doing it? In this case the Rav says that it is a righteous tzadik. The intention must also be supercharged with the merit of Torah and mitzvot and must be done with awareness and total simplicity, as it is written, "G‑d is close to all those who call upon Him in truth…" (Psalms 145:18).

In other words, through this intention a soul can ascend from the kelipot to be renewed in the secret of "They are new every morning; great is Your faithfulness ". (Lamentations 3:23)

The soul that is being elevated from the kelipot by the person's intentions was originally created from the Unification of Back to Back. It is finally raised to a place where it will be renewed, recreated, and brought into being anew by the Unification of Face to Face.

Afterwards it will descend from the aspect of Face to Face into this world. It will be the beginning of its existence, and it will be called "new."

These souls are predisposed in such a way as to not sin like other souls.

Other souls, who are in the secret of Back to Back when they enter into bodies, are likely to become involved in sin. These new souls, however, are so full of Light and spiritual power that they are predisposed not to sin at all when they enter into this world.

[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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Anonymous Murrells Inlet, SC USA August 15, 2012

New Souls "These new souls, however, are so full of Light and spiritual power that they are predisposed not to sin at all when they enter into this world".

There has never been a soul in this world who never sinned. Reply

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