EXCERPTS FROM THE GATE OF REINCARNATIONS – SHAAR HA GILGULIM [FROM THE ARI HA KADDOSH ZTK’L]

SEVERAL REASONS FOR THE REINCARNATION OF SOULS

There are several reasons for the reincarnation of souls. It can be because a person sinned against the Torah and must return to rectify it. It can be to perform a mitzvah he previously had not completed. A third reason is for the sake of another individual, to guide and rectify him. In the first scenario, he can easily sin since he originally transgressed. In the second case, he is less likely to sin, whereas in the third he certainly won't sin.

There are other reasons as well, such as in order to marry his soul-mate, having not merited to do so the first time. Sometimes he may have already married his soul-mate, but he sinned and must return to rectify it; he will come bacalone, as Sabba of Mishpatim has written (Zohar 105b) on the posuk, "If he came by himself (Shemos 21:3). Sometimes he has merits, and even though she does not need to reincarnate she reincarnates with him according to the secret of, "and his wife will go out with him" (ibid.). Sometimes, a person will not merit his soul-mate the first time, and a wife is arranged for him according to his deeds. From the souls of all the women of the world, there are none as close to him as this woman even though she is not his actual soul-mate.

KITVE HA ARIZAL SHAAR HA GILGULIM, EIGHTH INTRODUCTION

 DIFFERENCE BETWEEN A RIGHTEOUS AND AN EVIL PERSON

There is another difference between a righteous person and an evil one, which will help us understand what is written regarding Elishah/Acher. (Elishah ben Abuyah was one of the four rabbis who entered  "PaRDeS"-the head-letters of Pshat, Remez, Drush, and Sod.)

 "They (the Heavenly Court) said he cannot be judged because of his involvement with Torah" (Chagigah 15b).

 Hence, if a righteous person learned Torah, especially one from the "early generations," Heaven does not judge him with respect to Gehinnom but rather they clear him of his sins in order to bring him to Gan Eden. Therefore, there is no other tikun for him except to reincarnate. As the Arizal will explain in Chapter 9 based upon the Talmud (Chagigah 27a), the fires of Gehinomm cannot affect someone who learned Torah. Thus, in spite of Acher's terrible sin, he could not end up in Gehinomm because of his many years of Torah learning and scholarship.

Thus, for every sin which he did not atone through suffering during his lifetime, and for which he could not receive punishment in Gehinomm, he will have to reincarnate to rectify it, as many times as is necessary. This is not the case for an evil person who can go to Gehinomm for atonement and thus such a person will not need to reincarnate.

However, would it not be preferable to go to Gehinomm immediately and become clear of all one's sins, instead of returning as Gilgulim?

Humbly, I will answer this question. The Holy one, Blessed is He, is Omniscient and knows that if an evil person reincarnates he will only add to his sins and increase his transgressions over his merits. He knows that the evil person has already completed the few Mitzvot he is destined to perform based upon the root of his Nefesh. Therefore, He removes him from the world and lowers him to Gehinomm to clear his sins and leave his Mitzvot intact, as a kindness to the person.

However, with respect to a righteous person whose sins are less than his Mitzvot, they can be cleared through suffering during Gilgulim. His many merits will remain intact and in fact, will increase with each Gilgul without limit resulting in tremendous reward This is what Our Sages have said: The Holy One, Blessed is He, wanted to increase the merit of Israel, and therefore, He gave them much Torah and Mitzvot (Makkos 23b). KITVE HA ARIZAL SHAAR HA GILGULIM, FOURTH INTRODUCTION  

GENERALLY ONLY MEN REINCARNATE

This is one of the four hundred questions Doeg asked Achitophel in the "tower that floats in the air" (Chagigah 15b).

Gilgulim really only apply to men and not to women. This is the secret of the posuk, "A generation goes and a generation comes" (Koheles 1:4), which refers to men. However, women who are referred to as "land” remain stationary, and do not return as Gilgulim.

There is another reason why as well, and that is since men learn Torah they cannot enter Gehinomm, since the fire of Gehinomm cannot affect them, as it says regarding Elishah son of Abuyah: They did not judge him since he learned Torah, but they did not give him the World-to-Come either because he sinned (Chagigah 15b). Torah protects against the fires of Gehinomm which means that men must reincarnate to rectify their sins.

Thus, they must reincarnate to rectify their sins in place of Gehinnom. However, women who have no mitzvah of being involved with Torah-learning can become free of sin by going through Gehinnom, and therefore do not need to reincarnate.

However, women can return as an "ibur" [IMPREGNATION] with a female "new soul." They can return through the secret of ibur in a woman who becomes pregnant, gives birth to a daughter, and then reincarnate into the daughter as a full Gilgul.

Sometimes a man can reincarnate into the body of a woman because of a sin, such as sodomy or something similar. A woman who has received the soul of a man may not be able to conceive and become pregnant, because she lacks "drops" of "Mayn Nukvin"­[Femenine waters] -to be able to receive "Mayn Duchrin." [Masculine waters]

Such women need great merit to become pregnant and give birth, and the only way is to have another female soul come into them according to the secret of ibur. Through this partnership she will be able to elevate Mayn Nukvin in order to conceive and give birth.

KITVE HA ARIZAL SHAAR HA GILGULIM, NINTH INTRODUCTION

 

IT IS THE SPARKS THAT ARE NOT YET RECTIFIED THAT RETURN, WHILE THOSE THAT ARE RECTIFIED ASCEND TO THEIR FITTING LEVEL, WHERE THEY WILL REMAIN.

When we speak of a certain person reincarnating into other people, we must not make the mistake of thinking that this refers to the "original soul." Rather, a person's soul can divide into an unlimited amount of roots, and within a single root there are an unlimited amount of sparks, and each Gilgul rectifies some of those sparks. Thus, it is the sparks that are not yet rectified that return, while those that are rectified ascend to their fitting level, where they will remain.

This, in fact, is the matter of Nadav and Avihu who reincarnated many times, as was explained on the posuk,

"Let there be double of your spirit for me" (II Melachim 2:9).

For, in the beginning Nadav and Avihu were in Eliyahu, and after that in Elisha, aside from the other Gilgulim.

In other words, the "double spirit" was Nadav and Avihu, which Elisha wanted to inherit from Eliyah.

After all, Nadav and Avihu came from the same root and many sparks were affected by them. Thus, as a result of each Gilgul, many sparks and portions of their root were rectified. However, the sparks that were not rectified were the ones that Elisha asked of Eliyahu; those that were already rectified ascended to their fitting place. Therefore, Elisha was a combination of two levels. The main spark of his soul came from Yosef HaTzaddik, as is known and he also possessed part of the root of Nadav and Avihu, from the level of Kayin.

His name "Elisha" indicated this, for with respect to Kayin it says, "To Kayin and his offering G-d did not pay heed (lo sha'ah)" (Bereshit 4:5), because of his sin. However, Elisha rectified the sin of Kayin, and thus is called "Elisha," since The Holy One, Blessed is He, heeded and accepted him. The letters of "lo sha'ah" (lamed-aleph, shin-a yin-heh) can be turned into "Eli Sha'ah" (aleph-lamed-yud, shin, ayin-heh).

Thus, since he originated from the spark of Kayin's root, he also wanted the sparks of Nadav and Avihu to join him, as it says, "Let there be double your spirit for me." He merited them because of the spark of Kayin that he already possessed.

From this you can make the necessary connections and understand all reincarnations throughout history. Hence, it is never the rectified sparks that reincarnate, but rather those sparks that have yet to be rectified.

KITVE HA ARIZAL, SHAAR HA GILGULIM,  FOURTEENTH INTRODUCTION

AS A RESULT OF THE SIN OF ADAM HARISHON, ALL THE SOULS FELL INTO THE DEPTHS OF THE KLIPOT.

Now we will explain the reason why sometimes great and righteous people are the sons of completely evil people, like Avraham who was the son of Terach, a priest of idol worship who made idols for the world and caused people to stumble. We will then be able to understand why the Klipot [Spiritual husks, impurities] cause man to sin to the point that the Beit ha Mikdash was destroyed, the blessed Shechinah was exiled amongst the nations, and to the point of angering G-d.

The secret is that as a result of the sin of Adam HaRishon, all the souls fell into the Depths of the Klipot. The Klipot themselves are the remainder of the zuhama and "p'soles"­ [Waste] separated out from that which was holy at the time the "kings" of Edom died, as we have explained. [This is Shevirat haKelim, the breaking of the vessels]

The Klipot themselves are actually called the "level of death," whereas holiness is the "Living G-d" and "King of the world." Therefore, they (the Klipot) chase after holiness which is called "life" in order to feed from them and survive.

As long as something from the side of holiness is among them, they are able to derive sustenance and can survive. The moment the source of holiness leaves them, they die.

Therefore, they pursue holy sources and cause the holy soul of man to sin, since this brings the holy soul to enter their "vicinity."

Once this happens they can draw sustenance from it, since something holy can never be severed from its holy source, because the Creator always tries to save those who stray from disappearing altogether-even a small spark from a holy soul.

Therefore, G-d continues to sustain the soul from His holy place while it is within the Klipot, and from that sustenance the Klipot draw benefit as well. For this reason, they chase after a person to cause him to sin, like one who troubles himself to find food and for whom there is no disgrace in stealing since he is famished.

When the Beit ha Mikdash was destroyed, the Shechinah was exiled among the Klipot because the souls were also exiled among them, and they lack the ability to extricate themselves being blemished by their sins. Therefore, the Shechinah, of which it is said, "Hashem your G-d is a consuming fire" (Devarim 4:24), entered the Klipot in order to gather the sparks of the souls within them, to separate and elevate them to a place of holiness and renew them for life in this world, in the bodies of people. This is the secret of the Shechinah in exile.

Since the destruction of the Beit ha Mikdash, this is what G-d has been doing. Until such time as all the souls that fell amongst the Klipot of "Adam Bli'al"­ [Adam – man without yoke]intermixed there from the head unto the feet have been gathered even from as low as the feet, Mashiach will not be revealed nor will the Jewish people be redeemed. This is what the Zohar says (Pekudei 258): Until the feet come to the feet," as it says, "They stood on their legs on that day on the Mount of Olives" (Zechariah 14:4).

However, the Shechinah does not gather them except as a result of the actions of those below and their prayers, according to the secret of, "Give strength to G-d" (Tehillim 68:35).

According to the extent of the actions of those below the souls can be drawn out. Thus, if the entire Jewish people were to do teshuvah then the Shechinah would be able to take all the souls out in one instance. On the other hand, our sins weaken G-d (so-to-speak), as it says, "You weakened the Rock that bore you" (Devarim 32:18).Once the souls are able to leave the Klipot, then the Shechinah can remove them. After removing their life force, the Klipot then die and the evil person is consumed like smoke. This is the secret of the posuk, "Death will be swallowed forever" (Yeshayahu 25:8), for the Klipot which are called "death" will be "swallowed" in a single moment, since the Shechinah together with the Soul-Sparks that were among them will have left them.

Returning to the topic, while the Shechinah is among them for the sake of the souls that are there, it is impossible that the Klipot not benefit. Therefore, they cause them to remain amongst them, in order to continue to be sustained as a result of their presence. And, the greater the soul, the more the Klipot will benefit.

Thus, when a particular soul is very important, they will not allow it to leave them and make every effort to defile it, in order to prevent it from leaving. Sometimes, they fear that a certain righteous person will do an important mitzvah and cause a soul to be removed from amongst them, and draw it out through his seed from a holy union with his wife.

KITVE HA ARIZAL, SHAAR HA GILGULIM,  FIFTEENTH INTRODUCTION

 FOR A GREAT SOUL TO LEAVE THE KLIPOT, YOU SHOULD KNOW, IT MUST BE DONE WITH TRICKERY AND SCHEMING,
 AS IT HAPPENED WITH ME.

Since the Chitzonim had thought that I [Rabbi Chaim Vital] was lost among them, G-d forbid, they did not suspect anything when The Holy One, Blessed is He, took me out as a tzelem makif of HaRav Maggid Mishnah. They had thought that this was to their benefit, and that I had been transformed into an "enemy."

Thus, you will find that many great souls have come in the bodies of simpletons, and sometimes even in the children of evil people, just as Avraham was born from Terach. In fact, Our Sages have said (Midrash Rabbah 38:19) and it is in the Zohar as well, that Terach angered his Master by having relations with his wife while she was a menstruant. Yet, from this was born Avraham Avinu.

However, through this G-d tricked the Chitzonim by placing the soul of Avraham Avinu into this seed; the Chitzonim had no idea that it was his tikun. This is the reason why Terach reincarnated into Iyov and why he was punished with boils. For, one who has relations with a menstruant is punished with leprosy. For this reason, Avraham had to be thrown into the fiery furnace to become "whitened." Understand this.

It was similar with respect to David HaMelech, who only left the Klipot at the time of the incident mentioned by Our Sages on the posuk, "Behold, in iniquity was I fashioned" (Tehillim 51:7; Yalkut HaMakiri, Tehillim 69)). For, he had though that his father Yishai had fathered him through a concubine, whereas in truth it had been through an actual wife. Furthermore, his (Yishai's) wife had seen a drop of blood after relations, and thus it continues, "in sin did my mother conceive me." However, had it not been for all of this the Chitzonim would never have let him leave.

This is also the reason for the episodes of Tamar, Rut, Rachav the prostitute, all the souls of converts, all the kings from David, and Mashiach who will have come from Rut the Moabite and the union of Yehudah and Tamar. Rebi Akiva himself was the son of converts who descended from Sisera. This is the trickery and scheming that The Holy One, Blessed is He, uses against the Klipot in order to free a soul exploited amongst them. Understand this.

Returning to our discussion, since this was the first time that I left the Klipot, it has been very difficult for me to conquer my yetzer Hara. This is why I am constantly sad, for all depression is a result of the Chitzonim. And, as mentioned already, my soul came b'sod tzelem on the head of HaRav HaMaggid Mishnah, even though he is on a lower level than me.

KITVE HA ARIZAL, SHAAR HA GILGULIM 39th  INTRODUCTION

SOMETIMES, A PERSON MAY TRANSGRESS IN THIS WORLD, AND THE KLIPOT WILL WANT TO DESTROY HIM
AND DRAW HIM ASTRAY.

At that point, they will draw a soul from his root to him, one which is immersed in the Depths of the Klipot and full of Chitzonim [Damaging spirits]. They draw it out and it becomes like a tzelem for the person who transgressed, causing him to sin more. It can be, though, that the soul they draw to him will be a great soul which happened to be immersed in the Depths of the Klipot but which the Klipot assumed was already destroyed and unable to return to its former state. However, instead, The Holy One, Blessed is He, will help it and "arouse" it from amongst the Klipot, and reveal its strength and holiness. As a result, it will help the person to do good instead. This is the secret of the posuk, "The time when men (ha­adam) exert power over their fellow to do them evil" (Koheles 8:9): the time when men (literally, "the man")-HaBli'al of the Klipot-exert power over their fellow-the holy soul. However, in this case he [Adam bli’al] will have erred, for what he thought was to the benefit of the Klipot turned out to be just the opposite, as Sabba of Mishpatim explains. After this, this soul itself will become purified and it will also come into this world.

KITVE HA ARIZAL, SHAAR HA GILGULIM TWENTY-SEVENTH INTRODUCTION

 AS A RESULT OF ADAM HARISHON'S SIN,
GOOD AND EVIL BECAME INTERMIXED

Know that as a result of Adam HaRishon's sin, good and evil became intermixed. Therefore, sometimes a little of the good of the Nefesh of a righteous person can be in an evil person, and a little evil can be found in the righteous person. This is the meaning of, "There are some righteous people who can perform acts of the wicked" (Koheles 8:14). Thus you find some righteous people who sin in ways that even evil people do not, and just the opposite: evil people can be particular about specific Mitzvot all of their lives.

From this you can also understand the concept of a "Tzaddik Gamur" (Completely Righteous Person), "Rasha Gamur" (Completely Evil Person), and "Beinoni" (Average Person.) Each one is the product of a different combination of good sparks and bad sparks.

Furthermore, the way in which one transgresses or performs Mitzvot will also depend upon the level of the sparks he has received, from which limb they have came, and whether or not they are good or evil. This will effect a person's desire to perform Mitzvot and explain why they pursue Mitzvot more than other people.

Thus, the Sefer HaBahir insists that a person pursue the guilty in order to find merit for them like one who runs after his own life. This is because the evil person, whom the righteous person pursues to find merit, may possess good sparks the righteous person lacks while he himself may have received the evil person's bad sparks. However, through a relationship of love, he (the righteous person) can remove the good sparks from him and achieve completion while giving away the bad sparks and completing the other's evil. This is the secret of, "The righteous person takes his portion and that of his friend in Gan Eden; the evil takes his portion and that of his friend in Gehinomm" (Chagigah 15a).

KITVE HA ARIZAL, SHAAR HA GILGULIM,  TWENTIETH INTRODUCTION

 THE SOULS OF EVIL PEOPLE, THEY HAVE TO REINCARNATE MANY TIMES TO RECTIFY THEIR SINS, AND THERE IS ALMOST NO PERSON WHO CAN AVOID THESE GILGULIM

Regarding the punishment in this world of the souls of evil people, they have to reincarnate many times to rectify their sins, and there is almost no person who can avoid these Gilgulim. The evil, after they die, enter Gehinomm and receive punishment there to atone for their sins, and their judgment lasts twelve months.

There are wicked people of whom the posuk says, “And may He hurl away the soul of you enemies as one shoots a stone from a slingshot” (I Shmuel 25:29); they don’t yet merit to enter Gehinomm after their deaths to cleanse their sins. Rather, their souls get pushed from Gilgul to Gilgul until their sins have been cleansed a little to allow them to enter Gehinomm for twelve months to atone. There is no set time for this: sometimes they can continue in Gilgulim for ten, one hundred, or even one thousand years—it all depends on the extent to which they sinned previously.

However, righteous people and Torah scholars can never be affected by the fires of Gehinomm, as it is written regarding Elisha (Acher): He cannot be judged because of his involvement with Torah (Chagigah 15b). Therefore, they need to reincarnate in this world to cleanse their sins for, "There is no righteous person in the world who does good but does not commit a transgression" (Koheles 7:20).

A righteous person after he leaves this world is able to ascend to great heights in the World-to-Come, but not all at once. Immediately after his death they punish him to rid him of his more severe sins, after which time they place him past the first division. When the time comes to ascend to a higher partition, they return him to receive more punishment, this time for the lighter sins, after which he can ascend to the second level.

After that, they return him again to be punished for the minutiae of the law-the "hairsbreadth" that he did not carry out according to the secret of, "His surroundings are extremely turbulent"(Tehillim 50:3). Then he will finally be able to ascend to his true, fitting section.

Completely righteous people like David or Daniel, G-d wanted to make known that they were in the World-to ­Come and that they would not require either punishment or Gilgulim, as it says, "Had I not trusted that I would see the goodness of G-d in the land of life!" (Tehillim 27:13), and, "One thing I asked from G-d, that I shall seek-that I dwell in the House of G-d all the days of my life" (Tehillim 27:4).

It was also said by Avigayil the Prophetess when she said, "The Nefesh of my master is bound up with the Bundle of Life" (I Shmuel 25:29). Of Daniel it was said, "As for you, go to your end; you will rest"(Daniel 12:13).

Nevertheless, we find in Midrash Ne'elam of the Zohar, handwritten on the posuk, "For all the good that G-d did for David and Israel his people" (I Melachim 8:66), that David stayed in the World-to-Come seven years after his death, before they allowed him to enter the "Upper Jerusalem."

We also find with respect to Shmuel the prophet, who is considered equal to Moshe and Aharon, that when Shaul raised him (from the dead) using Ov­ -as it says, "Why did you disturb me to raise me up?" (I Shmuel 28:15), Our Sages say: He (Shmuel) was afraid that it was the Great Day of Judgment (Vayikra Rabbah 26:7). It would seem that even if one is one is judged at the time of death, still there are more judgments and punishments to follow.

Even Rebi Yochanan Ben Zakkai, "who did not miss one verse or mishnah" cried at the time of his death, as it says in Brochos (28b). (Thus, his students asked him,) "What will be with the other righteous people who are not like you, and how much more so those people whose sins are many?

However, it is not the place to go into detail about this now.

On many occasions I [Rabbi Chaim Vital] walked with my teacher [The Arizal] through a field, and he would say to me, "This person was called such ­and-such, and though he was a righteous person and Torah scholar, because of a certain sin he committed he reincarnated into this rock, or this plant, etc." Even though he never knew the person nor inquired about him after his death, we always found that he was right. If we discussed this in depth, this sefer would never end!

Sometimes, he (Arizal) would look from a distance of five hundred amos (about 1000 feet) at a certain grave that was among twenty thousand others, and he would see the Nefesh of the person buried there standing on the grave. He would say to us, "In that grave is buried so-and-so, and they gave him such-and-such a punishment for such-and-such a sin." We would then investigate the person's life and find his words to be true. There are many great stories like this one.

Returning to the topic, when a person dies he is punished for all of his sins even before entering Gehinomm. There are many types of punishment all of which are called "Gilgulim" through which a person can reincarnate into something inanimate (Domem), something plant­like (Tzomayach), an animal (Chai), or into another person (Medaber). Just about everyone must undergo these Gilgulim.

The reason is because a person cannot receive a punishment until he exists physically in a body with a soul, at which time he can bear and feel the pain and atone for his sins. The extent to which a person sins determines the type of Gilgul he will have to undergo, either as something from the vegetation world, or as an animal, etc.

Thus, even righteous people and Torah scholars can reincarnate in this manner for having committed sins in their lifetimes, after which time they will ascend to the level befitting them. The sin must be removed, for The Holy One, Blessed is He, does not disregard (sins), since He operates according to judgment. Even should the person be completely righteous, He will not accept any "bribe" from him, even a mitzvah.

Also, when a person wants to ascend to a higher level he is returned and reincarnates in one of the manners mentioned above, if he still has a particular sin to purge.

Once I was with my teacher and he told me about a certain man he saw from the time of the Tannaim (310 BCE - 220 CE) who reincarnated into a female goat for having had relations by the light of a candle.

This results in children who are epileptic, which it turned out they were and as a result they died young. It is literally considered spilling the blood of his children.

Another time, he told us that he saw a very learned Torah scholar from a previous generation for whom the time had come to ascend to a higher level. Therefore, at that time, he could see him being punished for not having been scrupulous in the finer points of Mitzvot, in order for him to ascend to a higher level. According to the level to which he a person is to be elevated that is the extent to which he must be purified, even for the finer details of Mitzvot, to a "hairsbreadth."

At such a time, a person is punished for two reasons, firstly for his being distracted from his Tefillin when saying the words, "May it be Your will before You... that we shouldn't result in anything wasteful or give birth to something meaningless" after the "Kedushah" in the prayer, "A redeemer will come to Tzion." When concentrating on this prayer, he became distracted from his Tefillin, and for that slight transgression he his punished.

What happens to the person who has no intention for either his prayer or his Tefillin on his head? He will also be punished: one Shabbat he will walk in the Public Domain, some dust will gather on his shoe and as a result he will, without intention, carry four amos in the Public domain.

Now you can understand what it means when it says that righteous people have no rest in the World-to-Come, as Our Sages teach on the posuk, "They go from strength to strength" (Tehillim 84:8; Brochos 64b): as they ascend from level to level, they need to purge (previous sins) even more.

KITVE HA ARIZAL, SHAAR HA GILGULIM,  TWENTY-SECOND INTRODUCTION

 

THE CONCEPT OF "CHIBUT HAKEVER” EXPLAINED

The Sitra Achra (literally, "Other Side), who removes the blessing from creations, is called "death," as it says, "and death and evil." Thus, when a person sins he draws the Sitra Achra, called "death" toward him and therefore the k'lipah cannot leave him until he dies, when the flesh rots in the soil. Then, the k'lipah that was tied to him leaves along with the k'lipah from the zuhama that was imparted to Adam and Chava.

Now you can understand the concept of "Chi but HaKever." After a person dies and is buried in the dust of the earth, immediately four angels arrive and deepen his grave to the height of the man, as it says in Meseches Perek Chibut HaKever. Then they return his soul to his body like during his lifetime since the k'lipah remains attached to both necessitating that the soul be returned to the body.

Then, these angels take him by the "corners" and they shake and beat him with fire, just like a garment is held from the ends and shaken to remove dust, until the k'lipah leaves him completely. This is called "Chibut HaKever," which is like the beating and shaking of a garment. They deepen the grave in order to create an area within which to shake and beat him.

However, the judgment is not the same for everyone. Righteous people distance themselves from the yetzer hara during their lifetimes, and humble themselves and use their suffering as self-affliction. As well, Torah and Mitzvot weaken them until the day comes for them to die. Such righteous people do not need much suffering, just a minor "beating" to separate the yetzer hara from them. It is just the opposite for evil people. Through indulging in the pleasures of this world they become even more strongly attached to the k'lipah of their bodies and souls.

This is the secret of why a person is not saved from Chibut HaKever, as mentioned in Perek Chi but HaKever. As we said regarding those people who died only because of the "bite of the snake," there is no other way to remove and rectify other than through death and Chibut HaKever. The only exception is for those people mentioned in Perek Chibut HaKever, who performed certain Mitzvot which accomplish this. However, the rest require Chibut HaKever and it is only a question of how much will be necessary. Each person receives what he needs based upon the level of his k'lipah and the extent to which it adheres to him.

However, even for those people who do not require Chibut HaKever, having performed specific Mitzvot that remove the k'lipah without the need for suffering after death, death is still inevitable, like we mentioned regarding those who died from the "bite of the snake."

KITVE HA ARIZAL, SHAAR HA GILGULIM TWENTY-FIFTH INTRODUCTION - 191

  

YOU CANNOT QUESTION THE WAYS OF G-D

Sometimes, the soul of a "new" person [A person with a soul that comes to earth for the first time] is very elevated but he cannot overcome his yetzer hara; if he could, he would easily be very pious. This is a powerful secret, for it explains why sometimes a person may only transgress lightly but receive a serious punishment, while someone else may perform a terrible sin, and yet not get punished for it. This is the secret of, "The actions of the Rock are perfect, and all His ways are judgment" (Devarim 32:4). This is enough for those who comprehend and therefore you cannot question the ways of G-d, or even of the righteous when they sin.

Furthermore, for someone who is from the level of Kayin, which is a combination of good and evil, the good is quite great. However, it happens to be that the evil and zuhama are also very great and overpowering. This is because the entire root of Kayin is from Gevurah, to which the Klipot and Chitzonios adhere strongly.

KITVE HA ARIZAL, SHAAR HA GILGULIM TWENTY-SEVENTH INTRODUCTION

 ELIYAHU WILL RETURN EACH SOUL TO ITS PROPER ROOT

The "combination" of souls will continue until Mashiach and Eliyahu come, at which time everything will return to its proper root. From that time onward, the Ruach from the level of Kayin will join with the Nefesh that it is similar to it from the level of Kayin, and the Ruach from the level of Adam HaRishon will unite with the Nefesh from the level of Adam HaRishon.

This is the secret of the posuk, "Behold, I will send to you Eliyahu the prophet before the Great and Awesome Day of G-d. He will return the hearts of the fathers to the son and the hearts of the sons to the fathers" (Malachi 3:23-24). In other words, he will return each soul to its proper root; understand this. The reason why Eliyahu will do this is because he himself is a combination of souls, his Nefesh coming from the level of Nadav and Avihu from the level of Kayin, as we will explain later. His Ruach came from another level, though I did not learn which from my teacher, even though there are many other reasons regarding this matter.

KITVE HA ARIZAL, SHAAR HA GILGULIM 30^th INTRODUCTION

 

Furthermore, Yosef HaTzaddik had also sinned, having caused his brothers to sell him when he provoked them with his dreams, and because he spoke badly about them to his father. Therefore, this Neshamah had to reincarnate into Reb Yishmael son of Elishah, Kohen Gadol, in order to finally undergo death.

KITVE HA ARIZAL, SHAAR HA GILGULIM 31th INTRODUCTION

 

YIFTACH AND PINCHAS WERE BOTH PUNISHED

Later in history, when the incident of the daughter of Yiftach HaGiladi occurred, they ([Eliyahu – Pinchas] and Yiftach) were both punished. For, as Our Sages say, Yiftach was a judge and he did not want to come to Eliyahu to cancel his vow, and, Eliyahu did not want to come to him, for he said, "The one who is suffering must come to the doctor" and thus between the two of them the daughter of Yiftach went. Yiftach, who was directly involved in the incident was punished, and as a result everywhere he went he lost limbs, as it says, "They buried him in the cities of Gilad" (Shoftim 12:7)-in the plural. Eliyahu was punished by the departure of the Shechinah, as Our Sages say (Bereshit Rabbah 60:3) on the posuk, "And Pinchas the son Elazar had been the supervisor over them in former times, for G-d was with him. (I Divrei HaYomim 9:20), which is talking about Pinchas. Thus it seems that he had been the "supervisor" over them, but no longer.

KITVE HA ARIZAL, SHAAR HA GILGULIM 32nd INTRODUCTION

 

THE REINCARNATIONS OF GREAT TZADDIKIM

We need to explain the matter of Shmuel, and we will start with Nadav and Avihu. Know that just as Nadav and Avihu sinned with the Incense-Offering, so too did Israel sin with the calf, and they caused them to be burned, as we said earlier on the posuk, "And all your brothers the entire House of Israel shall cry over the burning" (Vayikra 10:6). Aharon also played a role in their death when he made the calf, as it says, "G-d became very angry with Aharon to destroy him" (Devarim 9:20); this refers to the destruction of his sons.

Now, Aharon HaKohen was from the root of Hevel, the son of Adam HaRishon. The root of Hevel divided into many levels of roots, principally two Soul-Roots: the root of Haran, the brother of Avram, and the root of Nachor.

Nachor reincarnated into Chur the son of Miriam (sister of Moshe), while Haran reincarnated into Aharon HaKohen. Chur (ches-vav-raish) took the three letters of Nachor (nun-­ches-vav-raish), while the "nun" from Nachor remained for the root of Achav king of Israel, as we will explain. However, Aharon (aleph-heh-raish-nun) has the three letters of Haran (heh-raish-nun), and an additional "aleph."

Lot, the son of Haran was also from the root of Hevel, and therefore, the head-letters of "Lot ben Haran" spell "Hevel" in reverse, since both Lot and Haran were from the root of Hevel. From Lot later came Rechavam HaMelech, as we will explain. Thus we find that Moshe Rabbeinu, Aharon his brother, Chur ben Miriam (their nephew), Lot, and Achav, were all from the root of Hevel son of Adam­different roots, but all from Hevel.

As we have said, Aharon was Haran, the brother of Avram. Now, Haran himself had come to rectify the sin of Adam HaRishon who had performed idol­worship. However, not only did he not rectify, but he even didn't believe in G-d until after Avraham came out of the fiery furnace, as Our Sages say: Therefore, Haran burned in Ur Kasdim. After that, he reincarnated into Aharon to rectify the sin but in the end, he did just the opposite by making the calf. Really, he (Aharon) should have instead sacrificed himself when the Erev Rav came to him and said, "Arise and make a god for us" (Shemos 32:1). However, he erred, thinking that it was enough that they had already killed Chur, who was also from the root of Hevel.

This is the secret of, "And (he) built an altar before him" (Shemos 32:5), which Our Sages interpret to mean: he built an altar from the slaughtered before him, that is, Chur. Thus, he didn't stop them and sacrifice himself, but instead he sinned as a result. This was not rectified until Uriah HaKohen, as we will explain later. However, prior to this he reincarnated into Ya'abetz the Judge. He sinned then as well, constantly making vows, as Our Sages say on the posuk, "Ya'abetz called out to the G-d of Israel, saying, 'If you will bless me'..." (I Divrei HaYomim 4:10). Therefore, he reincarnated into Tola the son of Pu'ah the Judge. He was called "Tola" after "tola'a" (worm), whose strength is in its mouth to hint that he had come to rectify the vows that came forth from his mouth.

He sinned in another way as well, as Our Sages explain on the posuk, "He dwelt in Shamir, in Mount Ephraim" (Shoftim 10:1). For, he remained in a single location in one city, rather than travel from place to place to judge Israel. This prevented the people from coming to him for judgment because of the need to travel. Therefore, he reincarnated into Shmuel HaNavi, who rectified this sin by traveling from place to place to judge the people, as the posuk says.

 

Nadav and Avihu, who are called "limbs of truth," came to him (Shmuel) b'ibur. From there (Netzach and Hod, which they represented) comes prophecy, and therefore, he merited prophecy through them. When he fathered Aviah his own son, Avihu reincarnated into him; thus their names are similar. Nadav, however, remained in Shmuel, which is the secret of, "his second Aviah" (I Shmuel 8:2). For, Nadav remained in Shmuel, but from his second, that is, Avihu, came the reincarnation into his son called Aviah.

After that, Shmuel died and reincarnated into Aviah the son of Yeravam. Thus, it says in Shmuel, "All of Israel eulogized him" (I Shmuel 28:3), and with respect to Aviah the son of Yeravam it says, "All of Israel eulogized him" (I Melachim 14:18). For, they saw something good within him and according to Midrash Eichah in the Zohar, that "good" was Mashiach ben Yosef, destined to come from him, the reason being because he was the reincarnation of Shmuel.

 

After that, Aharon returned and reincarnated into Uriah HaKohen of Kiryat Yearim, who was killed by Yehokim HaMelech. Through this, he was forgiven for the death for which he was culpable as a result of the calf. However, Nadav and Avihu also reincarnated with him into Uriah HaKohen, as an actual Gilgul, since they died because of him, as we said on the posuk, "G-d became very angry with Aharon to destroy him" (Devarim 9:20).

Therefore, Uriah (aleph-raish-yud-heh) was named after Aharon (aleph-heh-raish-nun); their names are similar and both were priests. In addition, even though he was rectified when Uriah was killed, since he caused Nadav and Avihu his sons to reincarnate and to be killed because of him, therefore he needed to reincarnate a second time into Zechariah the prophet and kohen, the colleague of Chaggai and Malachi. Nadav and Avihu reincarnated with him as a real Gilgul.

Thus, Uriah HaKohen, who came to rectify the sin of Aharon was called "kohen," to allude to Aharon the first kohen. However, Zechariyahu came for the purpose of Nadav and Avihu, and therefore was not called "kohen" even though he was one, as it says, "I appointed trustworthy witnesses for myself Uriah the Kohen and Zechariyahu the son of Yeberechiah" (Yeshayahu 8:2).

KITVE HA ARIZAL, SHAAR HA GILGULIM 33^rd  INTRODUCTION

 

MORE REINCARNATIONS OF GREAT TZADDIKIM

Shammai the Elder sinned through his strictness; many potential converts came to him and he did not convert them, as Our Sages write (Shabbat 31a). As a result, he reincarnated into Shimon ben Azzai, who did not marry but created many converted souls through his Torah learning, just as Avraham, "Man of Chesed" did, as it says in Parashas Lech ­Lecha: And the souls he made in Charan (Bereshit 12:5).

For, all who arouse souls of converts are from the side of Chesed, which was Avraham while separated from his wife, since she was barren. Also Moshe Rabbeinu created souls for converts while he was away from his wife, since he is b'sod the Chesed of Hevel.

Through this, the Gevurot of Shammai were "sweetened" and changed to Chesed. Therefore, the letters (of Shimon) are the "shin-mem" from Shammai, and "ayin­-vav-nun" (Avon - transgression), to allude that Shimon ben Azzai was the tikun for Shammai, who had pushed away converts.. .

However, Rebi Akiva was from the root of Kayin, as we have explained, from the side of the "Crown of Gevurah." He "sweetened" the Gevurah and changed it to Chesed, and created souls for converts during the twenty-four years he was away from his wife, the daughter of Kalba. He had gone to learn Torah, and brought with him twenty-four thousand students.

KITVE HA ARIZAL, SHAAR HA GILGULIM 34^th  INTRODUCTION

 

REBI YOCHANAN BEN ZAKKAI AND REBI AKIVA WERE THE LEVEL OF THE ARMS OF MOSHE RABBEINU

They were also from the root of Kayin, for Rebi Yochanan ben Zakkai and Rebi Akiva were the level of the arms of Moshe Rabbeinu, mixed in with the root of Kayin. Therefore, Moshe Rabbeinu, Rebi Yochanan ben Zakkai, and Rebi Akiva all lived to the same age of 120 years. This is why Moshe Rabbeinu asked G-d to give the Torah through Rebi Akiva, as it says in Meseches Shabbat and Osios d'Rebi Akiva. It also says that Moshe Rabbeinu killed Og, king of Bashan, who had a spark of the soul of Rebi Shimon ben Nesanel in him, who feared sin. Thus, his name has the "head-letters" of "Bashan." And, since this holy spark, called "fear of sin," was mixed together in Og, Moshe was afraid to kill him until G-d told him, "Do not be afraid." After that, this spark became one of Rebi Yochanan ben Zakkai's students.

KITVE HA ARIZAL, SHAAR HA GILGULIM 36th  INTRODUCTION

 

GILGUL FOR ERRING ON THE END OF DAYS

My teacher [The Arizal] also taught me that three erred regarding the "End of Days": Ya'akov Avinu when he called his sons together and told them, "Gather together and I will tell you what will happen to you at the end of days" (Bereshit 49:1), and it was hidden from him. Shmuel HaNavi was the second, for regarding Eliav he said, "Surely before G-d is His anointed" (I Shmuel 16:6), as if to say, from him Mashiach would come. Rebi Akiva was the third, because he thought Bar Koziba was G-d's Mashiach. Thus, the letters of Ya'akov are in Akiva, because their error was the same, and the three of them had to reincarnate to rectify this mistake.

KITVE HA ARIZAL, SHAAR HA GILGULIM 36th  INTRODUCTION

 

My teacher told me that three erred with respect to the End of Days: Ya'akov, when he wanted to reveal it to his sons but it was hidden from him; Rebi Akiva who mistakenly thought that Ben Koziva was Mashiach, and Shmuel, who thought that Mashiach would come from Eliyav, as it says, "Surely before G-d is His anointed one" (I Shmuel 16:6). Therefore all three had to reincarnate to rectify this sin.

KITVE HA ARIZAL, SHAAR HA GILGULIM 38th  INTRODUCTION

 

SHIMSHON WAS A REINCARNATION OF NADAV AND AVIHU

With respect to Shimshon [Samson], my teacher said that this was the secret of the posuk, "And G-d sent Yerubaal and B'dan" (I Shmuel 12:11); Our Sages say that "Dan" refers to Shimshon (Rosh Hashanah 25a). For, Shimshon was a reincarnation of Nadav and Avihu, sons of Aharon HaKohen, and thus "b'Dan" has the same letters (bais-dalet-nun) as "Nadav" but in reverse.

Thus, Nadav died because he didn't want to marry, believing that not one of the daughters of Israel was fitting for him. Therefore, Shimshon was punished, as Our Sages say, by having to procreate with the Philistine women while he was in jail (Vayikra Rabbah 20:7). Furthermore, because the sons of Aharon entered while intoxicated Shimshon was a nazir from birth to rectify their sin.

KITVE HA ARIZAL, SHAAR HA GILGULIM 36th  INTRODUCTION

 

GILGULIM OF NACHOR, YAAKOV, LAVAN AND DAVID HA MELECH

Nachor the brother of Avraham reincarnated into Achav HaMelech, and therefore he worshipped idols. This is the explanation of "Ach-av": the brother (ach) of Avraham (av) Avinu. Since he worshipped idols, he reincarnated into Yehudah ben Gerim, whom the Rashb"i killed when he looked at him (for having killed Navot HaYizraeli), as is mentioned in Shabbat (34a).

Er and Onan reincarnated into Peretz and Zerach, the sons of Yehudah their father. Iyov reincarnated into Eivo (aleph-yud-bais-vav) the Amora, and thus their letters are the same. My teacher also told me that Rebi Chanina ben Teradyon is alluded to in the head-letters of "rachavas" from the posuk, "there is ample room (rachavas) in the land" (Bereshit 34:21) in the episode of Shechem and Dinah.

 

It is similar with respect to Avigayil the wife of David and Avigayil his sister. It seems as if Ya'akov Avinu did not trust in G-d enough, as it says, "Why do you say, 0 Ya'akov, and declare, 0 Israel My way is hidden from G-d" (Yeshayahu 40:27). For, he should have trusted in Him, as it says, "for I will not forsake you" (Bereshit 28:15). He spent all that time in the house of the evil Lavan watching his sheep, humbling himself before him just to marry his daughters. Thus he served Lavan for the sake of a wife, as it says, "Ya'akov served for ... Rachel" (Bereshit 29:20), and therefore he was punished likewise: "for a wife he guarded" (Hoshea 12:13). The explanation is a secret that is better off hidden. It says in the Zohar (Mishpatim) that a man leaves a Ruach in a woman in the first relations, when she becomes a vessel. The Ruach is a spark of his soul.

Ya'akov left one Ruach in Rachel and one in Leah. However, the Ruach which he left in Rachel went to Binyomin her son. This is the secret of "As her soul was departing for she died" (Bereshit 35:18). The Ruach that he gave to her was called her Nefesh, as it is known, and it left her in order to go into Binyomin her son; therefore, Binyomin could not be born until the Nefesh of Rachel left. However, the Rauch that he put into Leah reincarnated into Avigayil HaNaviah, the wife of Naval HaCarmelli. In truth, she should have been a male, but instead was a female because of the sin of serving Lavan for a wife. Therefore, the Ruach that he gave to Leah, a spark from Ya'akov became literally "for a wife he guarded," that is, Avigayil. This is the secret of what Avigayil told David, "that which your maidervant has brought (haivie) to my master" (I Shmuel 25:27). "Brought" is in the masculine as opposed to "haiviah" in the feminine, to allude to the fact that her root was masculine and not feminine. Therefore, in the Prophets her name is written once without a yud, to indicate that she came from Ya'akov Avinu, who made the monument (gall) with Lavan; hence, "Avi gal."

Now, as we have discusssed, Lavan reincarnated into Naval HaCarmelli. Since Ya'akov served Lavan, his Ruach reincarnated into Avigayil, who was married to Naval, to serve him as a wife.

Why were all these Gilgulim necessary? First of all, Ya'akov had the countenance of Adam (Bava Metzia 84a). Now, two holy drops went from Adam into the Original Snake, and therefore he (Ya'akov) needed to work hard for years taking care of the sheep of Lavan HaArami, who was b'sod the Original Snake. This way he could take back the two drops, which were Leah and Rachel, as mentioned in the Zohar in Parashas Behar Har Sinai (111b).

After, when Lavan reincarnated into Naval he still possessed an aspect of the Original Snake. Therefore, he (David) had to work hard for many years to guard the sheep of Lavan HaArami (Naval) until he could take that drop which was the Ruach that Ya'akov had put into Leah, which was Avigayil, and marry her.

David HaMelech himself was the Gilgul of Adam HaRishon, and therefore he too had to remove another drop from Naval that was still in the hands of the snake. Therefore, David had to do as Ya'akov did and watch the sheep of Lavan, as it says, "They were a wall over us" (I Shmuel 25:16), until he could marry Avigayil.

Another time I heard from my master that Ya'akov was punished for marrying two sisters, the daughters of Lavan. Therefore, the Ruach that he left with Leah reincarnated into Avigayil HaNaviah, and they became two women, Avigayil the wife of David and Avigayil his sister.

KITVE HA ARIZAL, SHAAR HA GILGULIM 36th  INTRODUCTION

 

MORE REINCARNATIONS OF GREAT TZADDIKIM

Regarding Benayahu ben Yehoyada the kohen, we have already explained that since he killed Yoav, the latter reincarnated into Yoash the king; the letter "shin (of Yoash) was in place of the "bet" (of Yoav) according to (the system of) "At-Bash." Benayahu reincarnated into Zecharayahu ben Yehoiada the kohen, whom Yoash killed.

Zecharayahu was also killed because he spoke disrespectfully about the entire Jewish people, as Our Sages say (Eichah Rabbah, Pesichah 23). He later reincarnated into Shemaya the convert and brother of Avtalyon, against whom the Kohen Gadol spoke despairingly saying, "Go children of the nations to peace" (Yoma 71b). This was a punishment since Zechariah, as a kohen, spoke disrespectfully about Israel.

With respect to Rebi Elazar ben Arach, his Nefesh was b'sod the Nefesh of a convert; the Ruach came without any related Nefesh.

We have already explained that Babba (beit-beit-aleph) ben Buta was the reincarnation of Rav Sheishet (shin-shin-­tav); the letters are exhanged in "AT-Bash."

["Babba" is spelled: beit-beit-aleph, which in AT-Bash would spell: "Sheishet," spelled: shin-shin-tav.] Therefore, Herod the king poked out his eyes, and thus even as the reincarnation of Rav Sheishet he was blind. It was necessary for him to return at that time as he had been in the beginning.

....My teacher told me that he saw Rebi Yehoshua ben Korchah with his own eyes, and Rebi Yehoshua, the son of Rebi Akiva, and they were not the same person. It is the opposite of what Rashi wrote in the first chapter of Shavuos (6a), on the topic of "beheres sh'shneihem echad."

KITVE HA ARIZAL, SHAAR HA GILGULIM 36th  INTRODUCTION

THE ROOT OF THE RAMBAM AND THE RAMBAN

The roots of the Rambam, who compiled the work "HaYad," also called "Mishneh Torah," and the Ramban, were the two "peot" of the beard of Zehr Anpin-the first tikun called "El." We have already explained that the peah called "El" is the secret of "El Shaddai," which has the same numerical value as "Moshe." Thus, each of these poskim were named "Moshe." However, the Rambam was from the Left Peah and therefore he did not merit to learn the wisdom of the Zohar. The Ramban was from the Right Peah, and therefore he did merit to learn it, as is known.

Also, as it is known, "El" which we have mentioned is the "Kotzin Takifin" ("Strong Thorns") there, which is the level of the Malchus, the source the Dinim (Judgment). Therefore, it is the level of the Hair and the Kotzin Takifin.

Furthermore, since they are the level of Malchus as mentioned, regarding which it says daily, "El Zo-am," therefore even Rav Moshe ben Nachmani did not merit to learn this wisdom until his older age, as mentioned in books. While young he did not believe in it, until his rebi Rav Ezriel caused him to learn it by performing [the miracle] of "kevitsas haderech" (shortening of the way).

 

Rachav the prostitute had a very holy soul, and it wasn't for nothing that Yehoshua bin Nun married her. As it is know from Our Sages, prophecy dwelled upon her (Rut Rabbah 2:1), for she said, "hide therefore three days until the pursuers return" (Yehoshua 2:16).

KITVE HA ARIZAL, SHAAR HA GILGULIM 36th  INTRODUCTION

 

THE TWELVE TRIBES CAME AND IMPREGNATED  [REINCARNATED] INTO THE TWELVE SPIES

When the ten spies went out to spy the land, the souls of the ten corresponding tribes came into them, the actual sons of Ya'akov. This is the secret of what Yosef told them (his brothers), "You are spies" (Bereshit 42:9), to allude that in the future their souls would go into the spies (b'sod ibur).

This is also the secret of what it says, "All of them were heads of the Children of Israel" (Bamidbar 13:3), because they were actually the original ancestors of the Children of Israel. Therefore, it does not call them "heads of thousands of Israel," but rather, "heads of the Children of Israel."

After they decided to speak evil about the land and wanted to tell Moshe it was a mistake to go there, the souls of the tribes left them. As it is known, an ibur can leave from within the person whenever it wishes, unlike actual Gilgulim (born into a person).

This is the reason why it says, "They returned from spying the land at the end of forty days" (Bamidbar 13:25), and then it mentions that they went: "They went and they came to Moshe and Aharon" (Ibid. 26); it should only have mentioned that they came. Though Our Sages explain according to pshat that "their going" was similar to their "coming" (Sotah 35a), according to secret the "going" refers to the souls of the tribes that left them when the returned from spying the land with an evil report.

Thus, the word "coming" refers only to the spies themselves, who came without the ibur of the souls of the tribes. However, Caleiv and Yehoshua retained their ibur: Ephraim ben Yosef was in Yehoshua and Yehudah was in Caleiv, since they did not sin. This is what it says, "Yehoshua bin Nun and Caleiv ben Yefuneh survived from these men who went" (Bamidbar 14:38), that is: these remained alive from the level of the souls of the tribes of their fathers who were in them; they did not leave them after they returned. Hence, just as they were with them when they had gone, so too were they with them upon returning. This is what "survived from the men

KITVE HA ARIZAL, SHAAR HA GILGULIM 36th  INTRODUCTION

GILGULIM OF HEVEL AND SHET AND CHAVA

Shet was Hevel, and just as Chava gave birth to him at the age of 130 years Yocheved give birth to Moshe when she was 130 years old. The Ruach of Chava went into her, and she returned to her younger days, and gave birth to Moshe.

Yitro was Kayin, and therefore he was called "Kini." He 1i is also called "Yitro"-yesser-vav-b' sod G-d gave Kayin " an extra "sign" (letter; Bereshit 4:15). That was this "vav," as " mentioned in Tikunin (118a).

Kayin was a mixture of good and evil. The evil went to the Egyptian that Moshe, who was Hevel, killed over the incident of Shlomis bas Divri. It was measure-for-measure since he killed Hevel over the extra twin sister. The good of Kayin went to Yitro, and thus he gave his daughter to Moshe, to rectify the matter of the twin. When Moshe killed

the Egyptian, he became rectified and his soul went out and joined with the Nefesh of Yitro, and he (Yitro) converted.

The Nefesh of Korach is also the Nefesh of Kayin, and thus Kayin reincarnated three times. Elsewhere, we also explained the extent of the Nefesh of Shaul and Shmuel.

KITVE HA ARIZAL, SHAAR HA GILGULIM 36th  INTRODUCTION

KAYIN, HEVEL, SHET, THE EGYPTIAN MOSHE
KILLED, YITRO, MOSHE, AHARON, ENOSH

The Neshamah of Kayin went into Yitro when he converted because of the Nefesh of the Mitzri. At that time, the tikun for having killed Hevel over the taking of the twin sister was complete. Now, he took care of Moshe and returned the twin sister, who was Tzipporah. Thus, the tikun of Kayin happened through Yitro; in the beginning because of Moshe who killed the Mitzri, and in the end through Yitro.

The good in Hevel reincarnated into Shet, but the evil went to Enosh his son, and therefore he worshipped idols. Haran reincarnated into Aharon, and Lot his (Haran's) son; the two of them were from the root of Hevel. Rava, the colleague of Abaye was from the root of Lot, who "gave" to his younger daughter from which came Na'ama the Amonite; this too was included in Rava.

Terach, Avraham's father, reincarnated into and was rectified by Iyov [Job] The two daughters of Lot were Ruth and Na'ama.

KITVE HA ARIZAL, SHAAR HA GILGULIM 36th  INTRODUCTION

THESE ARE THE THINGS MY TEACHER [THE ARIZAL] TOLD ME [RAV CHAIM VITAL] REGARDING THE ROOT OF MY SOUL.

On Rosh Chodesh Adar in the year 5331 (1571 CE) from creation, while he (Arizal) was in Egypt, when he began to reach his level of understanding, he was told to go to Tzfat. This was because I, Chaim, lived there.

This was in order to teach me, for he only came to live in Tzfat because of me. In fact, the main reason for his Gilgul this time was to complete me; he did not need to come for himself. He also told me that he did not need to teach anyone else except for me; if not for this he had no reason to be in this world.

He said that my soul was higher than many exalted angels, with a very high purpose, and that I was able to ascend through my soul and my actions higher than the "Rakiah Aravos."

I asked him to reveal to me who my soul was, but he would only do so in general terms.

At first, I was HaRav Vidal de Tolusa, the author of the work, "Maggid Mishnah"; his name (Vidal) was like mine now (Vital). After, I reincarnated into Rebi Yehoshua Soriano, a very wealthy and elderly man who gave much charity. He would rise early and go to synagogue and the study hall, and stay late.

After that, I was a young boy named Avraham who was 13 years old, and who died at the age of 14….

 

He told me that the reason for this Gilgul was because, in an earlier one, I did not fully believe in the wisdom of the Zohar. From his words I understood that this was when I was in the Maggid Mishnah, though he did not want to discuss the matter. He explained that the purpose of this Gilgul was to be involved in the learning of the wisdom of the Zohar. He explained that as the Maggid Mishnah I used to investigate Torah matters deeply and was quite capable and sharp in this area. Therefore, I do not have such a desire to do so now.

However, all these Gilgulim of mine were only on the level of my Nefesh; my Ruach and Neshamak had other Gilgulim....

...Consequently, I had a wasteful emission, because I was from the seed-drop of Yosef HaTzaddik.

Since I was from Rebi Akiva, a son of converts for whom it is difficult to remove the zuhama, I had much pride when I was a young man, even though it wasn't apparent to others. This caused my sin, for it is known that "sin leads to sin."

These two sins, the wasted seed while I was "tied up" and the great pride while I was young-are the two sins that I have in this Gilgul now; they are the worst of my entire life, and therefore I need to rectify them.

For the pride, I need to act with great humility the rest of my life.

For the wasted seed, I must be careful not to have relations before midnight, and I must remain on my front until all of the seed has left me; as well, I must not speak much with my wife at the time. I must also fast eighty-four consecutive days, as known from "Tikun Avonos," corresponding to the eighty-four years that Ya'akov Avinu did not see seed until he married Leah and fathered Reuven. Since in an earlier Gilgul I did not believe in the wisdom of the Zohar, I must now constantly study it; this is the main tikun for my present Gilgul. For this reason, I am not supposed to ask many questions on the Zohar until after I have learned with him (the Arizal) for a set period known to him. Then I will be able to ask many questions and investigate as deeply as I wish into Sefer HaZohar. He also told me that I have the sin of scoffing in this Gilgul.

At another time he told me the sins of the previous three Gilgulim that necessitated reincarnation. For the author of the Maggid Mishnah it was with regard to the laws of Family Purity, forcing him to reincarnate so I could rectify this mistake.

As a result, the same sin occurred for me: on my wedding night, I did not separate from my wife once she saw hymeneal blood.

Had this sin not come to me, I could have completed the years of the Maggid Mishnah who died forty-four years early. I was supposed to have had the extra years, but since the same sin happened to me-even though it was only hymeneal blood which is not as serious, and the sin was accidental-and the main reason for my coming into this world was to rectify it, I only have the forty-four years.

This is the secret of the posuk, "substance may be swept away for lack of judgment" (Mishlei 13:23), G-d forbid. Had I not performed this sin, even though it wasn't a complete sin, it would have been enough to rectify the previous sin since it is the main reason for my being in the world.

He said, though, that it was possible after time to rectify this sin through teshuvah, so I fasted for three consecutive days as I mentioned before. Thank G-d, the decree was cancelled.

Something else happened to the Maggid Mishnah for which he had to reincarnate, though the main reason was because of the sin of niddah. He once mistakenly permitted a married woman to marry, and the Rav told me that I also made a similar mistake when I was young.

Once, a judgment came before my teacher Rav Moshe Alshich regarding a married woman, which we discussed together. I told him that I was in favor of permitting her and he agreed and did so. However, it turned out, I did not investigate the matter well enough and I erred.

He told me that the only reason why the judgment came to me in the first place was to rectify the previous sin, which I would have done had I not erred. However, as a result of my mistake, a similar judgment will have to come before me from a wise man who will seek my opinion in such a matter of judgment. This time I will answer correctly and rectify the sin, for the sin was not one of action, but of speech only.

The reason for the Gilgul of Rebi Yehoshua Soriano was because he once knowingly ate forbidden fat, and I am rectifying this sin now. He (Arizal) gave me a sign: I spend two hours a day removing fat from meat, and I tend to throw away twice the amount of meat than necessary with the fat. I am very careful not to eat any meat except that from which the fat has been removed by a pious expert.

He told me that before this Gilgul of Rebi Yehoshua Soriano, there was another whose name was Rav Shaul Taryashti, a Mohel, to whom a sin occurred because he had yet to become an expert. He circumcised one child and it died because of the milah, and though it was accidental it was considered close to being intentional.

The sin of niddah of HaRav HaMaggid before this Gilgul caused the sin of spilling blood of Rav Shaul Taryashti.

These two sins led to the intentional sin of eating fat of Rebi Yehoshua Soriano, into whom Rav Shaul reincarnated immediately after he died.

Thus we find that HaRav HaMaggid accidentally sinned, Rav Shaul's sin was close to being intentional, and Rebi Yehoshua's sin was completey intentional. For, sin leads to sin, and as a result now, in this Gilgul, I am very careful not to become a Mohel or Butcher. Indeed, I cannot look at what Mohalim or Butchers see; once I was careful even to avoid killing insects.

Rebi Yehoshua reincarnated into a young man whose name was Avraham. He died at the age of 13 from kores (excision) for the intentional eating of fat during the Gilgul of Rebi Yehoshua.

KITVE HA ARIZAL, SHAAR HA GILGULIM 38th  INTRODUCTION

 

A SIN OF RABBI CHAIM VITAL’S YOUTH

He told me that when I was young I once cursed my mother. He told me to fast for three consecutive days, night and day, since that equals seventy-two hours. This corresponds to the two crowns of Chesed and Gevurah in Abba and Imma, hidden away in the three "Fathers," Chesed, Gevurah and Tifferes. Since I caused these two crowns to be removed from the upper B"N, I therefore had to return them through this seventy-two hour, three-day fast....

I fasted as my teacher commanded for the sin that occurred to me at my chuppah, when I became bound, and when I wasted seed; for the sin of not honoring my father and mother, and for the forbidden wine I drank with a Jew who converted out of Judaism. He fooled me by telling me that he came to Tzfas to return to Judaism. However, it was superficial and he went back to his bad way.

KITVE HA ARIZAL, SHAAR HA GILGULIM 38th  INTRODUCTION