By Request: The Gates of Reincarnation

Shalom everybody. I've received many requests to do a video covering the secrets of gilim, or reincarnation. A public WhatsApp group has been formed in order to give community updates about upcoming projects, behind-the-scenes looks, and announcements, as well as, from time to time, recommendations for future videos. I'll leave a link to that in the comment section down below. So, with all these things being said, let us enter into the secrets of reincarnation.

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Our primary source of information will come from the eighth gate of the eight Gates of the Arim, where the gates of reincarnation. An interlinear version of Sharal Gilim was recently completed, and so, for the sake of the Western audience, we will use an English version. The first thing that needs to be known is that there are five parts of the soul: they are nephesh, ruach, neshama, chaya, and yechida. Regarding this, there is a rectification to every single one of these levels. Sha Galim states he does not acquire all of them at once, but rather he acquires each level based upon his merits. At first, he takes the lowest of them all, called nephesh. After this, if he merits more, he also takes ruach. Continuing this logic, the same comes with neshama, chaya, and yechida. Overall rectification, since every Jew must reincarnate until he has completed the entire nephesh, ruach, neshama, and everyone will have to ascend to the Keter of Atzilut, the Keter of Yetzirah, and the Keter of Beriah. The rest of the level will cease to exist. Regarding this, in the upper world and the upper Sefirot of the upper Partzufim, souls are drawn down and into this world, and every person comes from a unique place within these upper Partzufim. This is called personal rectification. It states it is not sufficient to rectify only the particular level onto which the root of his soul latches; rather, he must rectify all the levels as is mentioned until he is fitting. Regarding errors and transgressions against personal rectification, know that after a person merits to take nephesh, ruach, and then blemishes all three of them through sin, he must reincarnate to rectify what he distorted. Regarding this level of reincarnation, it continues onwards. When he returns as reincarnation and his nephesh comes to him, even though he rectifies this nephesh, his ruach will not come and enter him since it is blemished. How can it dwell in rest upon a rectified nephesh? Therefore, his ruach will reincarnate into another person, joined with the nephesh of a convert. It will likewise be for the neshama. In this manner, the completely rectified nephesh will receive a rectified ruach from a righteous person like him. In specific and similar good deeds, he will be in place of his ruach. Similarly, if he completely rectifies his ruach, the neshama from a righteous person will come as mentioned, and it will actually be in place of his own neshama. This is this sort of what the Chazal say: "Righteous people are greater in death than during their times," etc. When this person dies, his nephesh will go with his ruach, and because of it, receive the blessing fitting for it. When his ruach itself, that reincarnated in another person and combined with the nephesh of a convert as mentioned, is also completely rectified, the original nephesh will say, "I will go and return to my first one since it is rectified." Hosa 2:9 is the same way for the neshama with respect to the ruach. After the person dies, when they return in a reincarnation to become rectified together. Thus, if a person is incarnated and he has the quality of nephesh, ruach, and neshama, and he causes blemish to his nephesh, ruach, neshama, as will be mentioned later, he must reincarnate. However, when he reincarnates and he obtains the quality of his nephesh, and it comes to be fully rectified, it cannot take upon itself a blemished ruach. Instead, the ruach will go into the body of another, and that other will then perform the rectifications of the ruach. The same is the matter of the nephesh. During the time in which the person who has incarnated has rectified his own nephesh, he may only obtain the quality of ruach via a surrogate or an i'bur. That is to say, through the words of the Chazal, due to the fact that he did not merit his own ruach, neshama, he can receive an i'bur through the sages, by the study of their words. He can receive a piece of their ruach and a piece of their neshama, which acts as a surrogate during the time that he is alive.

Now, to address the matter of the countless reincarnations that are required. When a person is born and emerges into the air of this world, his nephesh enters him. If his actions are appropriate, he will merit his ruach, which will enter him at the completion of his 13th year, when he is called a complete person, as it is known. If it continues and is appropriate, then his neshama will enter him at the completion of his 20th year, as mentioned in Sefer Mishpatim. However, if he does not completely rectify his ruach, then the neshama will not enter him, and only his nephesh and ruach will be in him. Likewise, if he does not completely rectify his nephesh, then he will only have his nephesh. He will remain without ruach and neshama. The ruach and neshama will remain in a place known to the Holy One, Blessed Be He. There, a place is prepared for each one of them. However, if a person does not completely rectify his nephesh the first time and leaves this world, the nephesh will have to reincarnate, even many times, until it is completely refined as required. Then, even after it is completed, its ruach will not enter it since the nephesh was rectified only through reincarnation. Therefore, he will have to die, and the nephesh will have to return and reincarnate, and then it will merit its ruach. If he also rectifies the ruach, he will have to die, after which he will reincarnate, and the neshama will enter into him in the same way as it was mentioned regarding the ruach. If the ruach is not rectified, they will have to reincarnate many times, the nephesh with the ruach, until the ruach is rectified. Then, the person will die, and the nephesh and ruach will reincarnate with the neshama as well, until the three of them are rectified, after which there will no longer be any need to reincarnate. Once the neshama is rectified, he will be a complete person, as it is known. So, we learned from this that many reincarnations are needed in order to merit all three of these levels. Therefore, we should understand that there are people from the level of nephesh, people from the level of ruach, and people from the level of neshama. Thus, we may hear terms like "old soul" and similarly, we see that some people act like a beast because they are the level of the beastial soul, or they may act childish because they are at the level of nephesh. Others may act more mature because perhaps they have the qualities of ruach, and still others as if they were enlightened because they have the quality of neshama, etc.

Different Soul Origins. Regarding the various soul origins, it says each of the four worlds, Atzilut, Beriah, Yetzirah, and Assiah, incorporates the four worlds of Atzilut, Beriah, Yetzirah, and Assiah, and from the 10 Sefirot, and likewise 10 within 10 infinitely. The pen is not able to expand upon all of these details because their number is uncountable. The understanding person will comprehend and make connections on his own. It gives an example: sometimes the soul is from Atzilut, and sometimes the ruach and neshama is from Yetzirah. Sometimes the nephesh is from Yetzirah, and the ruach and neshama are from Beriah. Sometimes the nephesh is from Beriah, and the ruach and neshama are from Atzilut. Likewise, with respect to all of these things. Thus, we find that the soul of an individual, for example, the nephesh, is not just limited to one location. A person may have their nephesh from one place, their ruach from another place, and their neshama from even another place.

The Secret of I'bur for the Purposes of Rectification. Regarding these levels of i'bur, when a person becomes attached to the great Chazal, and they receive a ruach or neshama from them via the aspect of i'bur, it is written: "Great are righteous people, because even in death they merit children" (Sanhedrin 47a). By causing the person to merit, he becomes like a father who guides and assists and himself merits for this reason, as mentioned. And know this, righteous person, since he entered this person to assist him during his life in the secret of the i'bur, it states: "Close to reward and distant from loss." For if this person does a mitzvah, he will receive a portion of the reward. This is the sod of what the sages have written: "A righteous person receives his portion and the portion of his friend in the Garden of Eden" (Chagigah 15a). Understand this deep sod, but now is not the time to expound it. However, if the person becomes evil, the righteous soul will not experience any punishment or loss with him, since he only came as an i'bur in him to cause him good, not to cause him evil. On the contrary, if this person negates what he had rectified for good, then the righteous soul will separate from him and leave him. Thus, it goes on to state: "However, if the person will act in an evil manner, then the righteous soul will become disgusted with him and leave. He is not there permanently, but borrowed like a guest who remains with his host as he sees fit, leaving if it becomes unpleasant." Thus, we learn a great, wondrous secret. We learn that the sages give birth to children even after death.

The Secret of "And You Are Right For Yourself." A Torah also comes to include the sefarim that are written by the sages, even furthermore, to walk in the ways of the Holy One, Blessed Be He. For assuredly, He created everything through the writing of the Torah, and therefore the sages too, in the same likeness who walk in His ways, produce countless sefarim expounding the great mysteries. And those who study those words receive a type of i'bur. This i'bur is a portion of the ruach or neshama of the sage in which they study. However, this is only for the aspects of good and not ever the aspect of evil. If the person does good after having received an i'bur from the study of one of the sages' writings, and he does mitzvot and acts of loving-kindness and good deeds, then the sage above receives a portion of this reward. This is because a person who receives Torah from another, it is as if he has given birth to him. Thus, the sages bear children even after death. This is wisdom that gives life to its possessor. Similarly, if the person does evil, it in no way affects the sage. On the contrary, if a person came and received a portion of the ruach or neshama from a sage by studying his material, but then resorts to evil deeds, he will lose that light, and that light will certainly leave him because he has become unclean, like a guest who has been disrespected, and therefore he will flee, and that person will be left entirely wicked, losing the merit of all of the good deeds that he had committed through blemishes.

The Differences Between a Person Who Studies the Torah and a Person Who Does Not Study the Torah. A righteous person who learns Torah, especially from the earlier generations, is not punished with Gehennom. Yet, it is essential that his sins be cleared so that he will be able to enter the Garden of Eden. Thus, there is no other rectification for him except reincarnation for every sin for which he does not atone through suffering during his lifetime, and for which he cannot go to Gehennom to receive his punishment for them, he will require another reincarnation to rectify it. Hence, we will have many reincarnations to atone for and rectify his sins, unlike an evil person who can go to Gehennom and empty out his sins at one time and not be required to return in many reincarnations. A question could be asked: "It appears, seemingly, that it is better to go to Gehennom and immediately become clear of all of one's sins instead of returning in many reincarnations." He continues, however, for a righteous person whose sins are less than his merits, they can be eliminated through suffering during reincarnations, leaving his many merits intact and added to in each reincarnation without limit. His reward will likewise be wondrous in the manner of our rabbis, which they've said: "The Holy One, Blessed Be He, wanted to increase the merits of Israel, and therefore He gave them much Torah and mitzvot." Thus, we see that a person who studies Torah is spared Gehennom, but they must reincarnate, and they must suffer during the reincarnations for every single sin that is not atoned for. If a person does not atone for the sin during their lifetime, they will reincarnate for every single one. This will be expounded later. The wicked, however, will be tossed into Gehennom. This also will be addressed later.

Reincarnations with Multiple Souls. Multiple souls. The verse says: "punishes the sins of the fathers on the children for three and four" (Exodus 25). The explanation being that up to three old reincarnating souls can reincarnate together with a new soul in one body from birth, in a way that they are four souls altogether. This is the sod of "punishes the sins of the fathers on the children for three and four generations." And the sod of "three times with a man." Three reincarnating souls are able to reincarnate within one person, who is the new soul.

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However, more than this is not possible at one time. However, it is possible for there to be less, since it is possible for one soul to reincarnate alone in a single body, or two, or three. Thus, a person can have one soul, two souls, three souls, or even four souls. And whereas three of these souls are old souls reincarnating into the one new soul, this brings an entirely new world of understanding. Thus, people who have multiple voices, or perhaps identify as multiple personas, or have multiple personalities, according to this, could potentially have had multiple souls. It goes deeper because these souls also have gender, an example: male souls and female souls. And so we can behold through these mysteries the great wonders of confusion that we see in the world today.

Soul Exchange. Sometimes it can happen that even though a person has a single pure, elevated soul, he will come to anger, and it will leave him and be replaced by a lesser soul. Or he may become unwell from a great illness, and his soul will be exchanged for another soul. Or he may become epileptic, and his soul will be replaced and go to another person while another soul enters him. This is the sod of a righteous person all of his life, only to become evil in the end, or just the opposite. Since it is this way, it is possible to infer from this something else, which is: if until now a certain woman was set aside for him, since his soul was switched with another person, this other person will take her. Thus, souls are leaving and entering individuals even while they're alive. Therefore, the sages have said many grievous things about those who are moved to anger and operate by anger. We learned that those who are moved to anger can actually be soul-swapped, in which their soul is removed and a lesser soul enters inside of them. This too can happen during great sickness and great tribulation, and so much that this body may be the same, but the light inside of it, or the soul, is no longer the same. An analogy: Uncle Steve had a giant car accident, and after the car accident, Uncle Steve wasn't the same anymore. According to this logic, he's not the same anymore. The soul that was in Uncle Steve is no longer there; a different soul. It's the same thing with those who are moved to great anger and wrath. "You're not the person I remembered anymore," precisely because they're not. And also, "I don't recognize you. This isn't the man or woman I used to know," again, because it's not.

Addressing the matter of the souls of Assiah. However, know that at this stage of history, we only have the ability to draw out new souls from Beriah, Yetzirah, Atzilut. The sod of Shar Rakia, as it is known. In the future, however, after the resurrection, higher new souls will come that are from the world of Atzilut, from the level of the soul of Atzilut that Adam HaRishon had called Zachar, as will be explained in the upcoming discussions. We learn here that all of the souls are only from the levels of Beriah, Yetzirah, and Atzilut, and only in the world to come will there be souls from the world of Atzilut.

The Division of the Soul Roots. Understand that Adam's soul is divided into 248 limbs, just as his body included 248 limbs. There are other levels inside of him as well, that is to say, the 365 aspects of the flesh, etc. Now, all of the specific sparks of the souls in this world, all of them are from these levels from Adam. However, these specific sparks and levels mentioned were later drawn into human bodies and born from Adam HaRishon. These specific sparks are called soul roots, since all of them were drawn from there, from these levels of Adam HaRishon, as it is mentioned. For each person to now know the root of his soul, he must know and recognize into whom the specific sparks of the limbs and hairs of Adam HaRishon are distributed. These are called roots of the souls that came from him. It is likewise with respect to each limb, in the manner elucidated by the Chazal on the verse: "Where were you when I founded the Earth?" (Job 38:4). It has already been explained that most of the souls are from the level of Cain and Abel, the sons of Adam HaRishon, after which they branched off among all those born since that time. Even though at this time, this will not be explained in detail, so we see that soul roots are coming from the various parts, sufgim, and the divisions of the soul of Adam HaRishon, and others are from his sons, Cain, Abel, etc. This is in relation with the primordial partzuf of Adam HaRishon, which is also called Adam Kadmon, that contains within it all of the other partzufim of Arich Anpin, Aba, Ima, Zeir Anpin, and Nukva. It comes to include other minor partzufim, and all of these sparks fell, as in the limbs of Adam fell, and all of these soul roots or sparks are to be found in the various Sefirot and partzufim and sub-partzufim of these limbs.

Now, these various grades are the secret of eight levels of Teshuvah. The eighth Sefirah is the Sefirah of Binah. It is also known as Teshuvah, or repentance. It states there are eight divisions of Teshuvah. The first is if a person has a soul, a nephesh, from the world of Assiah, and he sins, he causes Assiah to separate from Yetzirah, meaning he does not merit his ruach. The specific place of separation being determined by the root of his nephesh. This is the place of the blemish. His Teshuvah, therefore, is to rejoin to Yetzirah at the place of the level of the root of his nephesh. Likewise, someone who has ruach from Yetzirah and sins needs to join Yetzirah to Beriah at the specific place, the level of its root. It is mentioned also, someone who has a neshama from Beriah must join Beriah to Atzilut, as it is mentioned. These three lower divisions of Teshuvah are on the worlds of Beriah, Yetzirah, and Assiah. There are five other levels of Teshuvah that are higher, since they are in the world of Atzilut itself. The first is to return the Malchut of Atzilut to its place, which is below the Yad. That's because the Nukva of Zeir Anpin fell. This is hinted at in the verse: "I will lift up your name." An example: Malchut above the heavens, in example Zeir Anpin, O Elohim. This is on the specific level of the root of his soul, as discussed. The second is to return it even higher to the Netzach, Hod, Yesod. This, of course, being the level of I'bur, because that is the place from which it emanated, as it is known. The third is to return it even higher to Keter and Chochmah. This, of course, being the level of Yanuka. While the fourth is to return it even higher to the Chesed and Gevurah, called Gedolim, which are the three Mitzvot of Zeir Anpin. These four elevations are all levels within Zeir Anpin. There's a fifth level of Teshuvah, more essential and elevated than all of them: to return and elevate the Malchut to the place of Aba and Ima. This is the level that is alluded to in the Zohar and Sefer Yetzirah, which is called the eighth level of Teshuvah, as it is known, since Ima is the eighth Sefirah from the bottom upward. Thus, the first three levels of Teshuvah, repentance, have to deal with the generalized rectifications of that which is nephesh to Assiah, that which is ruach to Yetzirah, and that which is neshama to Beriah. Afterwards, they enter into the aspect of Atzilut, which we have learned there are no souls from Atzilut. However, at the time when there are souls drawn from Atzilut, there are five rectifications that must be made. They correspond to the five partzufim of Elohim itself: Malchut, being the Nukva, Zeir Anpin, Aba, and Arich Anpin. That is to say, as we learned there, and then which unites them all. And so, Malchut, which is called Ani, is a suru of Atzilut. The extent of blemishes. It is necessary to know that it is the level of the place of the soul of a person that determines the strength and severity of the blemish of his sin. The blemish of someone with a nephesh from the Malchut of Zeir Anpin will reach until there and will blemish the portion of his root that is there. It is similar with all of these levels, continuing onwards. It is this: if the order of reincarnations of his soul that preceded him, or for example, 20 or 30 reincarnations, he needs to know if the first of the 30 had, for example, the nephesh, ruach, neshama from Beriah. If the first one blemished the three of them, then all 30 that came after him, even though only the nephesh entered them, must rectify as if they blemished all of Beriah, Yetzirah. This is because at the beginning, the first incarnation that preceded them all of them was a nephesh that received light from the neshama of Beriah. Therefore, it is now necessary to return the light to it that it had in the beginning to complete its Teshuvah, its repentance. This is the sod of the verse: "For she had taken from God double for her sins," because sometimes a person will commit a minor sin, and they will be strict with him, punishing him as if he committed a more severe sin, twice what he did. Thus, one cannot question the ways of God, may He be blessed. If one sees such things happen, apparently the mind is unable to understand them, though everything from Him, may He be blessed, is righteous and just.

If, however, from the first until the ninth reincarnation of the 30, he only merited a nephesh and a ruach, and only in the 10th also merited neshama, and after that he sinned and blemished it, the original sins and blemishes and the rectification will only be based on ruach in the secret of ruach, and even more so in the secret of nephesh. For the 10th, however, and all the rest after it until the end of the 30th, the blemish and rectification will be in the secret of the neshama as well. From this, we can derive many details which number is beyond counting. Thus, a person cannot completely repent until he knows the root of the place to which his soul is attached and the level of the reincarnations from the level of his soul that preceded him. Hence, they are particular in the Zohar regarding "Tell me, you whom my soul loves," that a person must know who his soul is, why it has come into this world, and what it needs to rectify, as discussed at length. To summarize: the first incarnation may have had the levels of neshama, ruach, and nephesh, and having received the light of the neshama, sinned, as was explained in a previous place. The ruach and the neshama may not re-enter with the nephesh. Therefore, the preceding incarnations, for example, the second reincarnation to the ninth reincarnation, may have just been from the levels of the ruach until at the 10th reincarnation, he again attains the level of the neshama. Only then, from the 10th reincarnation onwards, will the ability to begin rectification even take place. If thus becomes imperative for one to know the root of his own reincarnations in order to understand the extent of the blemish and how to rectify it.

Righteous people who die young. Sometimes, if the person mentioned will completely rectify his soul but not know how to intend, as mentioned, to draw his ruach to him or to rectify it through the level of his nephesh at night, using the secret of the verse "My soul desired You during the night," as mentioned in previous discussions, this person will die. This is in order for his ruach to come and become rectified in a second body. When it will be rectified, his nephesh will come to him with it, as mentioned. If he also does not know how to intend to send his ruach away at night in order to bring his neshama to become rectified by intending, as mentioned, then he will die a second time so that his neshama can enter a third body and become rectified. After its rectification, his nephesh, ruach, and neshama will enter him together. The nephesh and ruach with the neshama's disgust. This is a wondrous reason why some completely righteous people die young, since they completely rectified their nephesh after only a few years but do not know how to draw down their ruach and send away their nephesh with the intention as was mentioned. So they die early. We thus learn many people die at a very young age because in that lifetime they did not merit to study the secrets of the Torah in order to draw down the qualities of ruach and neshama as was mentioned, but only the quality of nephesh. Therefore, they will die when they are young in order so that they can reincarnate and receive that ruach or neshama. This happens also to completely righteous people, for there is no more reason for them to be here after the rectification was completed, and prolonging their stay would only cause blemishes.

To discuss the transference of nephesh, ruach, while alive in a single life. With the rectification of the nephesh, it will become a throne for the aspect of the ruach. Therefore, at night, when he goes to sleep, he will deposit his soul into the bundle of life and draw down his own ruach. He will wake up in the morning with the ruach. If he merits more after that, then his nephesh and ruach will leave him at night, as mentioned, and in the morning his neshama will enter him and remain there until it is completely rectified. After that, his nephesh and ruach will re-enter him, and the three of them will remain there together. All of this is only after a lot of effort and in a pressing circumstance, as well as tremendous intention. In the sod of the verse: "If he were to set his heart against him, he would simply gather in his breath and soul to himself." That is to say, his neshama and his nephesh. This means that if he is a wise person who understands the intention mentioned in the sod of Yom at night and focuses his heart, he can gather his ruach, neshama to himself, that is, to his body, and not require additional reincarnations.

Quality Exchanges. Good to good and evil to evil. There is another explanation of the verse mentioned above: "Let the evil of the wicked man destroy them." Sometimes it can happen that a person's nephesh will not enter him complete and finished, only a majority good and a minority evil, while the minority of good of it and the majority of evil of it enter into a single body of another person. Then these two are friends, and the one with the majority of good has the ability to draw the entire portion of good and the other to him, and to push his portion of evil to the person whose majority is evil. Regarding the second person, it says: "Let the evil of the wicked destroy them." Regarding the first one, it says: "and sustains the righteous." The manner mentioned, it is also possible that both of them were balanced, half and half, until one of them sinned. And even more so, if one of them performed a mitzvah, at which point he will overcome his friend, then he begins to draw the good towards him little by little until he is completely good, and the other completely evil, in the way mentioned. Thus, we find that if two people were in a completely neutral state, and one of them began to do mitzvot, and the other began to do evil, the one who began to do evil would extract all of the evil from the person who began to do mitzvot, in such a way that they become entirely wicked. And the opposite is also true: the person who began to do the mitzvah would then begin to draw out all of the holiness and goodness from the other person.

Regarding Soulmates. Sometimes he will reincarnate to marry his soulmate because he did not merit the first time to marry her. Sometimes he has already married his soulmate but committed some sin; he must return to rectify it, as mentioned previously. Then he will only return alone. Sefer Mishpatim has written on the verse: "If he came by himself, etc." In such a case, the one would reincarnate without the other, and therefore, that life, he would have no soulmate, or she would have no soulmate. Sometimes he is one who has merits; therefore, even though she does not need to reincarnate, she returns in a reincarnation in the sod "And his wife will go out with him," that is to say, because of the merit of the husband, the wife may join him, even though she has no need to reincarnate. Sometimes he did not marry the first time to marry his soulmate; however, instead, they arranged a wife for him based upon his deeds, and from all the souls of the women in the world, none will be closer to him than this woman, even though she is not his actual soulmate. When he sins and reincarnates, he will do so with this woman, even though she is not his actual soulmate.

Soulmates in the Klippot. Also know that there are many roots of souls that fell into the Klippot. They and their wives, their soulmates. The males are able to leave the Klippot well in this world, but the females are not able to leave at all until the arrival of Mashiach. They are at this time immersed and given over amidst the female Klippot. Thus, we learn that not everybody has a soulmate. Sometimes, in a certain reincarnation, they did have their soulmate; because of a certain sin, their soulmate ascended up while they reincarnated. During that incarnation, they will be with a woman that is not their soulmate. Continuing onwards, we find in some cases they merit because even though they sinned, they performed Teshuvah and began to do good deeds and acts of loving-kindness and charity, and they merit to have their soulmate reincarnate with them in the next reincarnation, despite the fact that that soulmate no longer needs to reincarnate. Of course, this will be a blessed reincarnation.

Male Soul and Female Body. Also know that sometimes a man will reincarnate into the body of a woman because of some sin, such as homosexuality or something similar. This woman, the reincarnation of a male soul, will not be able to conceive and become pregnant, lacking the level of Malchut to ascend and receive drops of Mayin. This woman requires great merit to be able to become pregnant and give birth. There is no other way except for the soul of a woman of another female to go into her in the sod of an i'bur. Thus, we learn that a female soul may enter into a male body, and a male soul may enter into a female body. However, during that incarnation, they will not be able to have a child. The primary reason being is that their soul does not have a womb, for the soul is gendered. And if it is a male soul in a female body, because the male soul does not have a womb, it therefore will not become pregnant. It's stated the only way for it to become pregnant is for it to receive the i'bur of a woman's soul, and that i'bur thus would bear the child, etc. Continuing on in the conversation before, indeed, some people that have male bodies, in truth, have a female soul. Likewise, some females, in truth, have a male soul. Compacting that with what was already discussed regarding multiple souls, then a person at certain points in their life will have the soul of Susie, later on Steve, and even further Eric, to return and be Sally. Each one of these varying souls will have their own rectifications, their own soul roots, and their own agendas and identities, complicating the situation far greater.

Deceiving the Klippot. The Holy One, Blessed Be He, considers thoughts so that no one be banished from Him, especially this soul which is pure and elevated. He listens to their voices and puts it in this evil place, and once it leaves their control, the Holy One, Blessed Be He, helps it and shakes it off the ashes from the burning of the purification offering and impurity, and rectifies its actions like a pearl that has been rinsed and whose refinement is apparent to everyone. It is not enough that this soul becomes rectified, but even the father who gave birth to him merits because of his son and repents. This is what happened and was explained in the matter of Job, who was the reincarnation of Terach, the father of Abraham, who repented because of his son Abraham. The Holy One, Blessed Be He, deceived the Klippot because He considers thoughts so that no one be banished from Him. We thus find that sometimes incredibly lofty and precious souls will be brought into the levels of the Klippot and the evil in order for there to be a holy deception to be brought forth. This holy deception leads to the repentance of those that are in the Klippot and near this very lofty and holy soul.

Extent of Various Blemishes. Do not murder, which includes embarrassing a person in public, since the red leaves and the white come. It is a form of spilling blood. Do not steal, a warning regarding items of monetary value. Do not cook a kid in its mother's milk. Do not eat fat. Do not eat blood, etc. Embarrassing people is akin to murder, for it is likened to shedding their blood. This causes incredible blemishes to the root of the soul of the individual who engages in this practice. The punishment for this are very harsh reincarnations in which, in turn, their blood is also spilled, sometimes figuratively and sometimes literally.

The Impacts of Learning Torah. Also know that a person who does not learn Torah blemishes the Sefirah of Chesed in each world from the four worlds, Atzilut, Beriah, Yetzirah, Assiah, because Torah is the level of Chesed in each world. However, there are four levels in it, and their initials are PaRDeS, and they are Pshat, Remez, Drash, Sod. Someone who merited to delve into the depths of the four of them merits the end of all of these levels, in example, PaRDeS. And with respect to him, it says that "acted for those who trust in Him." However, someone who did not want to learn Torah, even the simple meanings of Torah and the verses, blemishes the Chesed of Assiah. One who did not want to bring proofs for something blemishes the Chesed of Yetzirah. One who did not learn the exegetical teachings of the Torah blemishes the Chesed of Beriah. And someone who did not learn the secret of the Torah blemishes the Chesed of Atzilut. Thus, by a person not engaging inside the levels of the Torah PaRDeS, they cause blemishes to all of these levels, and the opposite is also true: by engaging in these various levels, they tune the various levels of the Chesed of each of these grades.

Let us go on to Reincarnations in Marriage. This is the matter. Know that when a man is new, that is, it is his first time in the world, then his soulmate is born with him, as it is known. When it comes time to marry her, they make it possible for him to do so quickly, free of any trouble whatsoever. However, if this man committed a sin and needs to reincarnate because of it, and he is one of those about whom it says, "his wife will go out with him," as mentioned in Sefer Mishpatim, therefore his soulmate will also reincarnate, returning for his benefit. Benefits when it comes time to marry her, they will not make it possible for him to do so quickly, but after much trouble, since he returned because of some sin. There are accusers who want to prevent her from him, causing them to fight. With respect to this, it says it is as difficult to pair them as the splitting of the Red Sea. It is in the manner mentioned because it is called the second pairing, that is, she is his real soulmate, but since they were already paired another time in a former life, now in this reincarnation, it is considered to be the second pairing. The woman herself is the original one, but it is the second pairing. This is why it does not say "second pair," rather "second pairing," which refers back to back pairing, and not the woman. This will explain why sometimes a man marries a woman quickly and without any difficulty or fighting, and sometimes he does not marry a woman except with much arguing until they are married. Only after they are married do they achieve peace and tranquility, indicating that she is indeed his soulmate, but that it is the second pairing, as discussed previously. If a person sinned, but they married their soulmates, when they return, it will be very difficult for them to marry their soulmate. If they had enough merits in order to have their soulmate reincarnate with them, if not, they simply will not manifest with their soulmate, and even though they take another woman who is given to him, that woman is not his soulmate.

The Matter of Soul Brothers. Also know if it will occur in a single generation that two souls from the same root are in two brothers or in two friends, the two of them will hate and accuse each other for a reason that they will not know. But even though they cannot see their ma'elleh, and each one wants to draw from that root more than the other, they will be jealous of each other for this reason. And therefore, if they reach a level that allows them to know through a holy spirit that the two of them are from the same root, they will then come to love each other.

Reincarnation as Punishment. Returning to our discussion, after the death of a person, they take payment for all of his sins before they put him into Gehennom. There are many forms of punishment, and all of them are called reincarnations, meaning that he can reincarnate into something lifeless, vegetative, animal, or into a person. Almost the majority of people will not escape these reincarnations. The reason is because a person cannot receive a punishment until he exists physically as a body with a soul. Then, once they reincarnate, he can bear and feel the pain and thus atone for his sins. However, according to the extent of his sin will be the way in which he reincarnates, his vegetation, or as an animal, etc. Thus, regarding even righteous people and Torah scholars, some can reincarnate in the manner mentioned above because during their lifetimes they committed a certain sin. The correction corresponds to the punishment of the reincarnation, and after that, they ascend to the level that is befitting to them. It is necessary that the sin be erased because the Holy One, Blessed Be He, does not renounce, since He is perfect in His actions, because all of His ways are with judgment. Even though the person is completely righteous, he will not accept any bribe of a mitzvah, as the Chazal writ. Furthermore, when they want to elevate him to a higher level, they bring him back to reincarnate in the reincarnation mentioned. If a sin remains to be eliminated that necessitates a reincarnation like this. This addresses the aforementioned aspect that was discussed in the beginning. For the wicked who go to Gehennom, they do not just avoid the reincarnations. It's stated: "After the death of a person, they take payment for all of his sins before they put him into Gehennom," which means that he will reincarnate many, many, many, many times into various things, whether inanimate, vegetative, or animal, to atone for all of the sins that he committed. And all of these things are necessary for him to have a body with a soul so that he can suffer. Suffering is the atonement, as it was just mentioned. Therefore, he will reincarnate into many animals that he ate without blessing or having reverence for the life that was taken, in order for him to eat, etc. Therefore, he too will have to reincarnate and be slaughtered that way that he can be eaten and be disregarded as he disregarded the animal that he ate. Therefore, the same thing is with the vegetative and all of the other levels. This comes to include even murder. When a person murders somebody, they must reincarnate for themselves to be murdered, and the purpose of that reincarnation will only be for them to be murdered. Such as an example, Cain murdered; therefore, it was necessary for Cain to reincarnate as the Egyptian, in which Moshe killed. There was no need to mention the name of the Egyptian because it was Cain. The very purpose of this reincarnation was so that he himself would be killed, just as he had done.

With respect to the matter of reincarnating into a person, it can happen in one of two ways. The first is the matter of the souls of evil people. After they die, and they did not merit to enter Gehennom, they enter the bodies of living people in this world and speak about and relate all that happened to them. God should save us. The second is they enter a person in the sod of i'bur, as spoken about in earlier discussions. They cling to him instead, in a very hidden manner, and if this person sins, the nephesh that came into the person overcomes him and further causes him to sin, drawing him down an evil path, as mentioned in previous discussions. Both of these instances are talking about a type of possession. As the soul of a righteous person, when it enters a person, helps him for good. Likewise, the soul of an evil person steers him to come to evil. The matter was explained that sometimes an i'bur is for its own sake, in order to rectify itself. The i'bur itself. Sometimes it is for the sake of a person, in order for the soul to help for the good. These two levels exist for the soul of an evil person that becomes i'bur. A person, meaning a pregnancy, an evil spirit. It can be for the sake of the soul that is the i'bur, because this person is righteous and will rectify him, or the person he entered is evil, and the soul went out to reinforce his evil until it is destroyed from the world, God forbid. The soul that reincarnated into a person in one of the two ways mentioned, when the set time has been completed to remain there, his sins will have been atoned, then he will be able to come into this world in a complete and actual reincarnation. He will be born into a body in this world like the rest of the people. This is the sod of the verse: "And the Earth vomits out the shades of the dead." The word "shade" is re'im, from the word ruach, which means to heal. These refer to those wicked who were vomited out of the earth and did not merit to go to Gehennom to atone. Those who did not go to Gehennom and atone wander about this world, attaching themselves as dybbukim to various people through possession. If it is attached to a righteous person, it is so that the righteous person may perform the corrections for this rejected soul. And likewise, if it is to an evil person, this evil soul attaches itself through dybbuk in order to cause them to sin even more and destroy them. Thus, we see that even the ruach, or spirits, and even evil spirits also gilgul and reincarnate in another place. It also discusses the aspect of these evil spirits attaching themselves, perhaps to a woman, and then she in turn will have attraction to her partner, and they, through the process of insemination, become pregnant. However, the soul that entered into through the pregnancy will be the soul of the dybbuk, the evil spirit, the disembodied soul that possessed the individual. Thus, our sages stated before intercourse, one must check to see if their wife or husband is a shadam, meaning a demon. This was usually achieved by asking them a specific question, because these types of dybbukim or possessions reincarnate in this exact manner. The child would not be the actual child, but the child of the disembodied soul.

Know that there are levels of inanimate and times of ascending various grades from inanimate to vegetation, vegetation to animal, and animal to man. Furthermore, it is stated one can.

Reincarnate into the inanimate. The matter of someone who reincarnates into something inanimate, and they give an example here. It states, regarding Belam, thus, when Belam was killed, he reincarnated into a single rock. The level of the inanimate, to atone for the sake of charming which he did with his mouth, as was mentioned. Thus, his reincarnation was for silence because he cursed.

We see here, reincarnating into stone. The matter of reincarnating into something inanimate is also alluded to in the verse, "The stone from the wall cries out" (Kakuk 21:1). A person can reincarnate into a stone in a wall, which is an adamant, or like the beam of the timber shall answer it, which is vegetation. They cry out because of all the punishment they endure while there. Some into vegetation, into leaves. Some reincarnate into water. Some reincarnate into animals, and others reincarnate into people. People.

It goes on further to state regarding forbidden relationships, those who engage in forbidden relationships, etc., may reincarnate into a prostitute, etc. Many other various details. However, let us continue into a few last examples and will conclude this first video on reincarnation.

Know, however, that all souls were included in Adam HaRishon before the sin, as it was explained many times. When he sinned, his limbs fell off of him, which were those souls that were included in him. They fell into the depths of the Klipah, and none remained in Adam HaRishon except the level of 100 Amos, only as it was explained in another place. This, of course, refers to the height. Not all the souls were equal, since the blemishes were not all the same. The limbs that were most affected by the sin of Adam HaRishon fell into the Klipah deeper than the place to which the rest of the limbs fell that were further away from the blemish. Certainly, not all souls are the same, since one soul desires sin more than another soul, according to the extent of the blemish of the soul that was extent into the place in which it fell into the Klipah.

Two names. Every person has two names: one from the side of holiness and one from the side of Klipah. If the person, while living in this world, is able to ascertain and know the name of the Klipah within him, he can then investigate from where it came and which level it is in. Adam HaRishon, this way he can know the place of the blemish and the kind of rectification it requires. He can easily rectify the blemish, and in this way, the Klipah can be easily separated from him during his life. He will not need to separate it from him through the beating in the grave at all.

Therefore, when a righteous person dies, they don't ask him the name from the seat of the Akra, because during his lifetime he troubled himself and endured suffering to separate the Klipah from him, as mentioned. So it is easy to complete the separation. Through the beating in the grave for an evil person, however, is just the opposite. He caused it to become strongly attached, requiring great beatings and punishments to separate it from him through the beating in the grave. Had he known during his lifetime the name from the side of the Akra, he could have rectified during his lifetime the name from the side of the Akra. Hence, they give him intense beatings because they did not know their names, as mentioned. They did not investigate to know it in their lifetimes because they did not want to make the effort to act in the way that righteous people trouble themselves.

Ministers over the mountains. The largest and highest mountains in this land have different ministers above each and every one of them, according to the height of the mountain below. Over another mountain, that is the difference in height and level of this lower minister over the other minister of the mountain lower than it, as it is known. And know that these mountains each day since the creation of the world continually to get larger through their increase is not recognizable. The opposite can also be true, in which they begin to shrink and sink.

The same with springs, rivers, and trees. It is likewise with respect to the matter of trees that each one has a minister above, and when it falls, this one dries up. Not only this, but each time a leaf from the tree falls to the ground, an upper strength becomes missing from the upper minister above at that time. It continues even higher.

There are some souls that are rooted in the wings of Adam HaRishon for the highest parts. Tefillin and Atilus, as stated, have wings. Here, however, in the five parts of Tefillin of Olam, there is a level of shoulder with flesh, tendons, and bones, and the level of wing. This draws us to our conclusion of a deep dive in the gates of reincarnation, discussing all of its aspects in generalities and specifics. There's much more that could be done or spoken of regarding all of these matters. This being said, perhaps there will be a part two of this in another time and in another place. As David HaMelech said, "Open my eyes that I may behold the wonders of Your Torah." Shalom and Sa'ah.