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Kabbalah explains intra-soul gender dynamics

Male Souls and Male Sons

Male Souls and Male Sons

"Gate of Reincarnations": Chapter Nine, Section 3

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Male Souls and Male Sons
Kabbalah explains intra-soul gender dynamics

This section continues the previous one, where a masculine soul reincarnated as a woman because of a sin, such as homosexuality, and this woman cannot give birth unless a feminine soul comes to be an ibur within her.

In the last section, we learned that in this case of a feminine soul being an ibur within a woman whose soul is masculine, the child that will be born will be a girl. The feminine soul that came as an ibur will become the soul of that daughter in a full-fledged gilgul.

If there is surprisingly great merit, then it is sometimes possible that at the time that child is born, the feminine soul that was there as an ibur will depart and go on its way. A masculine soul will then enter the fetus and the child will be a male.

Afterwards, it will be impossible for this woman to give birth another time, unless that same feminine soul returns to be an ibur within the woman as at first.

Whether the child that is born is male or female, it will be impossible for that woman to give birth another time. Her soul is masculine, and she cannot give birth without the feminine soul that comes to assist her as an ibur. However, that feminine ibur is no longer together with her. If the child that was born is a girl, then the feminine ibur has become the child's soul as a gilgul. If the child is a boy, then the feminine ibur has gone on her way to allow the child to be born as a male. The woman can only become pregnant again if that feminine soul leaves the daughter to become once again an ibur in the mother…

In either case, it will be impossible for this woman to give birth another time, unless that same feminine soul returns to be an ibur within the woman once again as at first. However, this presents a serious difficulty if the child that was born was a girl and the feminine ibur has become the child's soul.

Therefore, if the first child was a daughter, then this girl will have to die, and maybe the feminine soul will return to be an ibur within the woman, as it was beforehand.

If this woman whose soul is really masculine is going to have any other pregnancy after the birth of a daughter, then that girl will die first. This is because the feminine ibur that makes possible this woman's pregnancies has become the soul of the daughter. The woman can only become pregnant again if that feminine soul leaves the daughter to become once again an ibur in the mother.

Then she will conceive, become pregnant and give birth to a daughter whose soul will be the feminine soul that was there as an ibur. This sequence of ibur and gilgul can go on many times, and the laws applicable to it will always be the same.

However, if she gave birth to a boy, then the child does not need to die. The feminine soul that was an ibur within her has gone on her way at the time of birth, as mentioned previously. That [feminine soul that was an ibur] must return a second time to be an ibur within her [the woman] in order that she will conceive and give birth to a girl.

The feminine soul that was an ibur needs to return again to this woman to help her become pregnant again because the feminine soul needs to enter a gilgul in a feminine body. The first time a boy was born; maybe the second time a girl will be born.

This also needs great merit!

It is also sometimes possible, although a girl is born first, that the daughter does not need to die.

Even though there will be another pregnancy, it is also possible that the first daughter does not need to die.

It is possible that a different feminine soul will come to be an ibur within that woman, and she will conceive and give birth to a girl, and this soul will reincarnate within her as a full-fledged gilgul. No soul enters the body of a man or a woman in their lifetime, unless there is a great affinity between them…

This woman with a masculine soul had an ibur of a feminine soul. Consequently, she conceived and gave birth to a girl. The feminine soul that was an ibur becomes the soul of the daughter. Then a different, second feminine soul becomes a second ibur within the woman whose soul is masculine. She becomes pregnant and gives birth a second time. The second child is also a girl. The second feminine soul that was the second ibur becomes the soul of the second child.

It is possible that these elements can interchange in this way pregnancy after pregnancy whenever this woman conceives. However, this phenomenon also needs great merit and a powerful miracle. This is because of a fundamental lesson that we have concerning the secret of ibur.

No soul enters the body of a man or a woman in their lifetime, unless there is a great affinity between them. This woman whose root is a masculine soul needs an ibur of a feminine soul. This feminine soul must contain all the qualities that are needed for this ibur. In addition, it has to have an affinity or similarity to her. Consequently, this requires great merit, and all the more so if she has to come in ibur several times, as explained. And it is an even greater [miracle] to find many feminine souls with the right conditions, and they will also come as an ibur, each one at a different time! This needs much merit and great miracles!

[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 Brooklyn February 9, 2017

I find this to be extremely intriguing, I wonder if this is the main reason for females with strong male tendencies. It doesn't provide much explanation for males with female tendencies though, since women cannot sin in that way. Reply

Anonymous January 25, 2017

What a load of nonsense Reply

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