קרח

Therefore, when something does not reach its purpose in the first cycle, then it is necessary that it reach it, in the end of all ends, in the second or third time. Especially so it is in: (Etz Chayim, Drush for Pesach and T"N) Sha’ar HaKavanot, as the Rav zt"l wrote: “And you must know that the matter of the neshamot is like the matter of gold ore, which is in the belly of the earth; and when they extract it, it is full of mud and dross, something beyond measure, and neither the form of gold nor splendor is to it—until the refiner becomes wise to refine, refinement after refinement, time after time, to remove the dross from the silver; not seeing this like seeing that, and with each refinement it is refined little by little, until all the dross separates from the gold and afterwards its being gold is recognized.” … “Thus it is with the neshamot, for through the sin of Adam HaRishon, good became mixed with evil.”

The matter of the gilgulim is that the neshamah does not remain forever in the world to which it came, and does not complete what is incumbent upon it to do; rather it returns and is megalgel again and again, until in the end it rectifies itself and completes its task, and then, after death, it comes to Gan Eden, to the world of recompense after the resurrection of the dead.

The Ramchal wrote: (Derekh HaShem, Part II, ch. 3): “Another root is found in the conduct of this world, and it is that the supernal wisdom arranged to increase further the salvation, as mentioned, that one neshamah will come to this world once, and sometimes again in different bodies; and through this it can repair a ruin which it could not repair in one time, or to complete what it did not complete. However, at the end of all the gilgulim, in the future time of judgment, the judgment will be upon it according to all that passed over it from the gilgulim that it rolled, and from the states that it was in. And it is possible that punishments will reach a person who is in a gilgul, for what will be caused from what it did in a previous gilgul; and they will be given to a person in that world according to this; and according to the state, and according to the burden that will be cast upon him.”

In the holy Zohar it elaborated on this a great deal, and it wrote: (Zohar, Part II, Parashat Mishpatim, daf 94b): “These are the arrangements of gilgula, that they are judged, each and each to receive their punishment; on this matter our gate was founded.” And the Rav zt"l, from his name, opened for us Sha’ar HaGilgulim. And there are in this wondrous lessons, known for the service of man and for every course of the conduct from the depth of the sea of the conduct in the turning of the world—depths beyond depths; we will explain them until we bring several introductions, until we bring to the intended, with the help of HaShem.

The Eighteen Parts of Narancha"y

The Rav zt"l wrote: (Sha’ar HaGilgulim, Introduction 1): “Know, that just as in every world there are five Partzufim—Arich Anpin, Abba and Imma, Z"A and Nukva—so there are, corresponding to them, five aspects in the neshamot of man, and they are in this order from below to above: Nefesh, Ruach, Neshamah, Chayah. The Nefesh is from Nukva d’Z"A. And the Ruach is from Z"A, and the Neshamah is from Imma. And the Chayah is from Abba, which is Chokhmah, for there is the place of life, as is known, in the secret of ‘and wisdom gives life to its owner.’ And the Yechidah is from A"A, which is called Keter, because it is singular and unique from all the other Sefirot, for it has no Nukva.” And know, from the verse, “See now that I, I am He” (Deuteronomy 32:39)—this is expounded in Zohar, Parashat Bereshit.

And know: that man, afterwards, merited to take Nefesh Ruach Neshamah, and afterwards he blemished them through his sin; therefore he will need to return in gilgul to rectify what he distorted. The Nefesh, even though he rectified it, nevertheless in his return to come in gilgul, the Ruach will come in him; the Ruach does not enter upon the Nefesh and come to him, because the Ruach is blemished, and how will it dwell and enter upon it? Therefore the Ruach will come in a gilgul in one man, compounded upon the Nefesh of the convert; and the Neshamah likewise. And the Nefesh of the convert, if it is completely similar to him in its deeds, a Ruach that is rectified will come to him, of some tzaddik who was rectified in them, in their particular good details; and it will be to him in exchange for his own Ruach—literally. And so too: if he rectified also his Ruach completely, there will come to him the Neshamah of some tzaddik as a substitute, and it will be to him literally. And this is the secret of what Chazal said: “Great are the tzaddikim in their death more than in their life,” etc. And when this man departs from the world, that Ruach will go from him, and by his hand it will receive the shefa that is fitting for it.

And when the Ruach of his own, which comes in gilgul in another man, is compounded upon the Nefesh of the convert, and when it rectifies also completely, then the Neshamah says: “I will go and return to my first husband,” since the first Nefesh was completely rectified; then the Ruach with the Neshamah return, after the death of man, to be rectified together in gilgul.

From the above it is understood that the Neshamah of man includes five parts, which are Nefesh Ruach Neshamah Chayah Yechidah, which in general are called Narancha"y. And for each one there are subdivisions—despite that, in general, it has only one part. That is: if the man is of the aspect of Nefesh, his Neshamah will include all the parts, Nefesh Ruach Neshamah Chayah Yechidah; nevertheless, all his powers will be included in Nefesh. And if he is of the aspect of Ruach, then his Ruach will include Nefesh Ruach Neshamah Chayah Yechidah; and so too in all the other parts.

And so it is in the division of the worlds: if he belongs to Beriah or Yetzirah, and so forth, that even when he ascends and is rectified, he will be of the aspect of Yetzirah, and so on. For there are, in the kinds of neshamot, multitudes of permutations and aspects without limit, because man is singular and he is created in a detailed, specified aspect.