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A Ruach or Neshama may attach to the Nefesh of a convert

Gilgulim and Righteous

Gilgulim and Righteous

"Gate of Reincarnations": Chapter One, Section 10

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Gilgulim and Righteous
A Ruach or Neshama may attach to the Nefesh of a convert

Know, that if a person merits obtaining his Nefesh, Ruach, and Neshama, and then blemishes them through sin, he will have to be reincarnated to rectify the damage.

The process of gilgul and tikun will be explained throughout the rest of the book, starting with the next chapter. The main point here is in this next paragraph.

When he returns in a gilgul with his Nefesh and he rectifies it, his Ruach will not join him. This is because his Ruach remains blemished, and it cannot rest upon a rectified Nefesh.

The Hebrew word for “convert” is ger, a word that also means “stranger.” Probably both meanings are applicable here.

In other words, rectified levels of souls do not reside in the same body with blemished ones. In what was discussed previously, the person was adding non-blemished, new divisions of soul to already rectified divisions of his own soul. However, once he has sinned and must come back another time, the process of tikun changes. He cannot add blemished aspects of soul on top of parts that have already been rectified.

Therefore, his [blemished] Ruach will be reincarnated into another person, joining up with the Nefesh of a convert. The Neshama will likewise do the same.

The Hebrew word for “convert” is ger, a word that also means “stranger.” Probably both meanings are applicable here. The Nefesh that will host this blemished Ruach must be the Nefesh of a convert, but relative to the homeless Ruach it is also the Nefesh of a stranger.

The reason for this is explained elsewhere, in chapter 4, section 2, based on Shaar Maamrei Rashbi, Parashat Mishpatim, 98.

Righteous people are greater in death than during theit lifetimes.

And the Nefesh that was rectified will receive a rectified Ruach of a righteous person who was similar to him in some of the particular good deeds that he performed. It will actually take the place of his own Ruach. Similarly, if he rectifies his [blemished] Ruach completely, then he will receive a Neshama from some righteous person, which will act in place of his own Neshama. This is the esoteric meaning of what Chazal say: “Righteous people are greater in death than during their lifetimes (Sanhedrin 47a).”

Since their Ruach can fulfill this important function in the lives of others.

Now, after this person dies, his [own rectified] Nefesh will go together with this Ruach [of a righteous person] and through it [i.e. the Ruach] receive the blessing fitting for itself. When his own Ruach, which joined with the Nefesh of a convert, becomes completely rectified, then his original Nefesh will say, “I will go and return to my first husband,” since it has been rectified.

In other words, after parts of his own soul are rectified, they can later be reunited in another gilgul, and return together.

It works in the same way for the Neshama with respect to the Ruach. After a person dies, they return in a gilgul and achieve tikun together.

End of [Original] Introduction (Chapter One).

[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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Andries Netherlands August 20, 2015

Gilgulim Nefesh I think that Moses was reincarnated into Solomon and will return with Elijah. Reply

Ron Houston January 14, 2014

All converts present at Sinai Doesnt this contradict the concept that there are no true converts that all converts are just returning to their true self and their soul was present at Sinai? Reply

Anonymous San Jose, CA via May 23, 2013

Convert Agreeing in questioning. What happens then with the convert after the rectification? When the Ruach and Neshamah depart? Will the convert be left with his "original" nefesh and ruach? Or will the departure signal the nefesh of the convert to exit this physicality (i.e. "die")?

Thank you, Reply

Anonymous August 29, 2012

So I read and reread this chapter and the next and please make clear for me that as I understand this, a convert is used kind of like a shuttle? Is a convert a Jew eventually after then another gilgul? Thank you Reply

Anonymous Union, NJ July 16, 2012

Hi If a person led a life of sin, but near the end of his life repented, made amends for his sins, what is the relative fate of his spirit? Sins committed included:
cursing his father, a child abuser, but later apologizing, and confessing to the father.
Alcoholism, related to depression from child abuse, leading to a failed marriage.
Sexual immorality, due to circumstances surrounding the persons early life, and ignorance of Torah.
Suppose the above person finally repented of all his sins, what is the fate of this being?
Note, the person did many merciful deeds throughout his life, and finally took the straight path. Reply

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