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Great effort is needed to achieve high levels of rectification.

Challenge to 2nd Level Souls

Challenge to 2nd Level Souls

"Gate of Reincarnations": Chapter Seven, Section 4

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Challenge to 2nd Level Souls
Great effort is needed to achieve high levels of rectification.

Another advantage of Level One over Level Two is the facility by which the highest levels of soul can be rectified, whereas Level Two souls can rectify the highest levels only with difficulty and effort, even though they can achieve the highest levels.

There is another advantage of a new soul, which has been called "Level One". When it comes into the world for the first time it can easily attain within the same body the Nefesh of Asiya until the Neshama of the Neshama, as we have mentioned. The Nefesh will become the "dwelling place" and "throne" of the Ruach, and the Ruach to the Neshama, and so on.

The main point here is that new souls can easily achieve all the highest levels. Furthermore, as new levels are attained, each previous level becomes the "dwelling place" or "throne" of the next level. This is none other than the concept of Hitlabshut, or "enclothing", which was explained in a special note at the end of Chapter Two.

However, this is not the case for (the souls of) Level Two, which are the sparks that were included in Cain and Abel. Although they can achieve as high as the Nefesh of Atzilut in one lifetime, it will not be with the ease of Level One. This is what we spoke about regarding the secret of Yibum at night, and the verse,"My Nefesh has desired You at night; even (with) my Ruach that is within me will I seek for You…" (Isaiah 26:9).

In Chapter Three, Section 8 we learned that a person who completes his Nefesh cannot normally receive his Ruach in the same lifetime if his Ruach has already been blemished in a previous gilgul. He will have to die and reincarnate, unless "the need is great". By meditating upon the verse, "My Nefesh has desired You at night; even (with) my Ruach that is within me will I seek for You…" when he goes to sleep at night, he can cause his Ruach to descend in place of his Nefesh. This will allow him to rectify the Ruach in the same lifetime that the tikun of the Nefesh was completed. After a Nefesh has become completely rectified, it leaves a person at night while he sleeps…

One of the points that the Rav will add here is that the Ruach will descend in the morning in place of the Nefesh while it is clothed within the Nefesh of the convert. It cannot descend into a body without being ensconced within a Nefesh, and its own Nefesh has remained above in the Supernal Well. Therefore, as we shall see, it clothes itself in the Nefesh of the convert.

In addition, the Rav has added here a new nomenclature for this phenomenon. He calls it "the secret of Yibum at night", and has mentioned it here since it is possible, through meditation at night upon the verse mentioned above, to attain all three levels of NR"N in one gilgul.

After a Nefesh has become completely rectified, it leaves a person at night while he sleeps, and the Nefesh of a convert enters him in its place in the morning together with the Ruach of the man himself.

At night while a person sleeps he deposits his soul Above. Normally the soul comes back the next morning to continue on with its tikun, which in the case of a completed Nefesh would not be necessary. Therefore, it remains Above, and instead the Nefesh of a convert returns in its place to make possible the tikun of the Ruach during a single lifetime. The Nefesh will be the "throne" for its own Ruach

[The Ruach] will be clothed within this Nefesh until it is completely rectified. At that point the first Nefesh will return to the body, and they remain together. The Nefesh will be the "throne" for its own Ruach.

If the person merits even more afterwards, then his Nefesh and Ruach will leave him at night, and in the morning his Neshama will enter him and remain there until completely rectified. After that time, his Nefesh and Ruach will re-enter him, and the three levels will remain together.

However, all of this is only with great effort and difficulty, and after focusing intently. This is the secret of the verse, "If He would take notice of him, then He would gather into Himself his Ruach and Neshama". (Job 34:14) If he will be wise, and if he knows the meditation "Yibum at Night", of which we spoke, and if he will pay attention and focus his heart, then he will be able to gather unto himself, in this body, his Ruach and Neshama without the need for further gilgulim.

With the proper wisdom, understanding, and concentration, a person who might normally have required many different gilgulim to rectify his Nefesh, Ruach, and Neshama can use the "Yibum at Night meditation" as a way to complete all three of them during one incarnation.

In addition, another advantage of Level One souls over Level Two souls has been explained. Although Level Two souls can achieve very high levels like Level One souls, they can only do so with great effort and difficulty, when the need is great, and when they are proficient in the meditation called "Yibum at Night."

[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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