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chapterone
Five Levels of Soul
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!e begin with what

Chazal1

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writ-
W ten, that have
the soul
2

has five names.3 Their order, from bot-

tom to top, is: Nefesh, Ruach, Ne-
shamah, Chayah, and Yechidah.4 Un-
doubtedly, they are not called these by
chance.
However, know that the person
himself is the spiritual [element] within
the body. The body is only clothing for
the person and is not the person him-
self, as it says, On the flesh of man do
not anoint (Shemos 33:32), and as it is

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1 An acronym for: Chachamainu zichronum lvrochahour sages, their memory should be blessed.
2 Bereishis Rabbah 14:9.
3 That is, a single soul is comprised of five levels that have these names.
4 Translated, Yechidah means single, because on this level of soul everything in unified in one extremely sublime

reality. The next level down is called Chayah, which means living, because it provides life for all the levels below
it. This is followed by the level Neshamah, from the word neshimah, which means breath, because like a breath,
it is blown downward to create and maintain the next two levels of soul. Hence, the next level of soul is called
Ruach, which means spirit. The final level, which comes to rest in the body, is called Nefesh, from the word
nofesh, which means rest.

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Five Levels of Soul | 1

mentioned in the Zohar, Parashas

Bereishis, page 20b.
As it is known, man unifies all four
worlds of ABYA.5 Therefore, by neces-
sity, sections from each of the four
worlds must exist within him,6 each
section being called one of the five
names: Nefesh Ruach, Neshamah,
Chayah, and Yechidah, as we will ex-
plain.

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Two. Level By Level

He does not acquire all of them at

once, but rather, [he acquires each lev-
el] based upon his merits. At first he
takes the lowest of them all called Ne-
fesh. After that, if he merits more, he
also takes Ruach, just as it is explained
in many places in the Zohar, such as in
Parashas Vayechi, Parashas Terumah,
and especially at the beginning of
Parashas Mishpatim (94b), where it
says: Come and see: When a person is
born, they give him a Nefesh, etc.7

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5 This stands for: Atzilus, Beriyah, Yetzirah, and AsiyahEmanation, Creation, Formation, and, Done, the lower

four levels of existence. The highest level is called Adam Kadmon, literally, First Man. Since the light of God is too
sublime and intense for Creation, God filters it through the sefiros, which are the basis of all of existence as we
know it. Just as there are 10 general sefirosKeser, Chochmah, Binah, Chesed, Gevurah, Tifferes, Netzach, Hod,
Yesod, and Malchus, likewise does each sefirah have its own set of 10 sefiros, which transform it into a world, so-
to-speak. Keser as a group of 10 sefiros is called Adam Kadmon; Chochmah, Atzilus; Binah, Beriyah; Chesed
through Yesod, Yetzirah, and Malchus, Asiyah.
6 If this wasnt the case, then he would not be spiritually connected to these levels of reality, and could not unify
them.
7 Everyone has all five levels of soul from birth, without which the light of God could not sustain us. What we do
not have from birth is access to our higher levels of soul, something gained only over time based upon merits.

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2 | SHAAR HAGILGULIM

Having explained this, a short in-

troduction regarding the discussion
mentioned is necessary.
The matter of Nefesh, Ruach, and
Neshamah, etc., and Chaluka dRabba-
nan,8 are discussed at length in Shaar 4,
of Shaar HaPesukim9 on the verse, His
mother would make him a small robe,
etc. (I Shmuel 2:19). It is also explained
in Shaar 5 of Shaar HaMitzvos, Parashas
Vayechi, in the Laws of Mourning; see
over there. We will add something
new.
Know that all Nefashos10 originate
from the World of Asiyah only, all Ru-
chos from the World of Yetzirah, and all
Neshamos from the World of Beriyah.11
The majority of people, however, do
not access all five parts called Nefesh,
Ruach, and Neshamah, etc., just the sec-
tion of Nefesh from Asiyah.
However, even this has many
levels; Asiyah itself is divided into five
partzufim called: Arich Anpin, Abba
vImma, Zehr Anpin vNukvah12 (see Di-

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8 Literally, Rabbinical Cloak, and a Kabbalistic reference to a garment of light rewarded to the righteous in the

World-to-Come. It is mentioned in the prayer just in advance of the blessing made when wearing on a Tallis.
9 See also Aitz Chaim, Chelek 1, Shaar 23, Ch. 1 and 2.
10 The plural of Nefesh.
11 Nowadays, the uppermost levels of Chayah and Yechidah are completely inaccessible and are therefore, usu-
ally ignored.
12 The general system of sefiros is 10: Keser, Chochmah, Binah, Chesed, Gevurah, Tifferes, Netzach, Hod, Yesod, and
Malchus. However, each of these sefiros contain their own system of 10 sefiros as well, so that there is a Keser of
Keser, a Chochmah of Keser, etc., all the way down to the Malchus of Keser. The same is true for the rest of the
sefiros in the general system. As a system of 10 sefiros, it is called a partzuffaceor an olam, which means
world.

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Five Levels of Soul | 3

gram #1). Before a person can merit to

reach his Ruach, which is from the
world of Yetzirah, he must already be
complete with respect to all of the five
partzufim of the Nefesh- Asiyah.13

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Three. Personal Rectification

Even though, as it is known, there

are people whose Nefesh is from the
Malchus of Asiyah, and those whose
[Nefesh] is from the Yesod of Asiyah,
etc.,14 nevertheless, each person must
rectify all aspects of the overall Asiyah.15
Only after this can he receive his Ruach
from Yetzirah, since Yetzirah is greater
than all of Asiyah.
Likewise, in order to reach his Ne-
shamah, which is from Beriyah, he
needs to rectify every level of his Ruach
in all of Yetzirah. Then he can then re-
ceive his Neshamah from Beriyah.
Hence, 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 mentioned,
until he is fitting16 with respect to all of

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13 That is, he must have already rectified his Nefesh, Ruach, Neshamah, Chayah, and Yechidah of the level of Ne-

fesh, or Asiyah.
14 Not only does a persons Nefesh come from the level of Asiyah, it comes from one of the five levels within
Asiyah.
15 No matter which level within Asiyah ones Nefesh comes from, he must still rectify all the other levels, as well
as his own, within Asiyah before being able to receive higher levels of soul.
16 That is, he has rectified all the levels of Asiyah.

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4 | SHAAR HAGILGULIM

Asiyah, after which he can achieve the

Ruach of Yetzirah. The same applies for
the rest of the worlds.17
This is the explanation: He should
learn Torah and perform mitzvos with
respect to all of Asiyah; it is not enough
to do so only with respect to the level
to which his soul is attached.18 This is
the level of fulfilling the Torah and the
mitzvos.
Likewise, if a person sins and
blemishes19 a particular place in Asiyah,
even though it is not the place to which
his Nefesh is attached, he must rectify
it.20 However, if another Nefesh did not
perform a specific mitzvah from the
world of Asiyah, or sinned and caused a
blemish in it, this one is not obligated to
rectify the missing mitzvah, or the
blemish from the sin of another,21 un-
less they are both from the same
place,22 as will be explained later, with

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17 One cannot receive the next level of soul from a particular world until he has already rectified the entire world

below it.
18 Every aspect of Torah learning and each mitzvah corresponds to a different sefirah or part of a sefirah.
19 The non-performance of a Positive Mitzvah does not damage the spiritual world in the same manner that the
performance of a sin does. In the case of the former, there is a lack of tikun in the spiritual realm, but in the case
of a sin, usually the result of doing something that is forbidden, usually the violation of a Negative Mitzvah, an
actual blemishes occurs to that which already exists in the sefiros, a more severe consequence.
20 This is because, as has just been said, a person must rectify the entire level of Asiyah, even those parts of it to
which his soul root is not attached.
21 All souls belong to one, overall structure of souls, which was originally included in the first man, Adam HaRis-
hon, before he sinned. Nevertheless, apparently, collective responsibility has its limitations.
22 However, though every soul has its own location in the overall structure of soul roots, each location is part of
a family of souls that, due to their proximity to each other, do share a common responsibility to one another .
Nevertheless, apparently, in such a case, collective responsibility is still limited somewhat.

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Five Levels of Soul | 5

the help of God.

Or, it is possible,23 that the name
rectification only applies to the tikun of
a blemish that results from a sin, and
not to the performance of all of the 248
Positive Mitzvos.24 Or, it is possible, and
this is correct, [and it can be explained]
with an analogy: Someone who is from
the Malchus of the Nukvah of Asiyah,
called Nefesh of Asiyah, must rectify all
of the Malchiyos,25 of the Ruach, Ne-
shamah, Chayah, and Yechidah of Asiyah
(see Diagram #2).
Someone who only rectifies the
Malchus of Asiyah26 only has the Nefesh
from the Nefesh of Asiyah. Someone
who also rectifies the ZN27 of Asiyah,
will have the Nefesh and Ruach of
Asiyah. If he rectifies the Imma28 of
Asiyah, he will have the NRN29 from
Asiyah.
Likewise, if one rectifies all five
partzufim of Asiyah, then he will have
the Nefesh, Ruach, Neshamah, Chayah,
and Yechidah [of Asiyah], all five of

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23 Rav Chaim Vital wrote Shaar HaGilgulim based upon the verbal teachings of his rebi, the Arizal. However, as

he mentions in some cases, he was not always clear about certain points that he heard, and in some cases,
even forgot what was revealed.
24 That is, to fulfillment of any missing Positive Mitzvah.
25 Plural of Malchus.
26 That is, the Malchus of Asiyah of Asiyah, as mentioned above and repeated just after. This is the root of the
soul of the person of the analogy.
27 The acronym of Zehr Anpin vNukvah, which are often spoken of as a single unit. This corresponds to the level
of Ruach.
28 That is, the level of Binah, or Neshamah.
29 Nefesh, Ruach, and Neshamah.

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6 | SHAAR HAGILGULIM

these levels, and all the levels of the five

of them,30 complete in all three divi-
sions, which are Ibur, Yenikah, and
Mochin,31 as mentioned with respect to
the verse, His mother would make him
a small robe, etc. (I Shmuel 2:19).
This is called the Complete Nefesh
of Asiyah,32 after which he merits the
Ruach from Yetzirah.33 Also, with re-
spect to this level called Ruach, there
are the five levels mentioned, and all of
them are called the Complete Ruach of
Yetzirah. It is similar with respect to
Nishmas Beriyah, and likewise Chayah;
Yechidah as well. Now is not the time to
elaborate on this.34

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Four. Nefesh Uniqueness

It is now necessary that a distinc-

tion between the Nefesh of Asiyah and
the rest of the divisions of Yetzirah,
Beriyah, and Atzilus, be explained. With
this a big question will be clarified: How
is it possible for someone whose root is
in the Malchus of Asiyah to ascend to
the Keser of Asiyah, as mentioned? If so,

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30 In other words, by rectifying only the Malchus of Asiyah of Asiyah, he acquires the four levels above it as well,

before moving on to rectify the Malchus of the Ruach of Asiyah, after which he gains all the levels above it as
well, etc. This is the way it works for the person throughout the level of Asiyah.
31 Literally, Impregnation, Nursing, and Brains, terms that refer to three stages of sefirah development. See
Shaar HaPesukim, p. 42, Column 2.
32 Even though he actually only rectified the Malchiyos of each level.
33 Even though he actually only rectified the Malchiyos of each level.
34 This will, however, be discussed later.

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Five Levels of Soul | 7

since every Jew must reincarnate until

he has completed the entire Nefesh,
Ruach, Neshamah, Chayah, and Yechi-
dah, everyone will have to ascend to
the Keser of Asiyah, to the Keser of Yet-
zirah, and to the Keser of Beriyah. The
rest of the levels will cease to exist!35
However, this does not make
sense because simply, there are Jews
from the level of Malchus, and some
from the Yesod, etc, as mentioned at
the beginning of Sefer HaTikunim:36
There are leaders of thousands of Jews
from the side of Keser, wise men from
the side of Chochmah, and men of un-
derstanding from Binah.37
The explanation of this matter is
based upon what will be explained,
that there is a difference between
Asiyah and the other three worlds, the
three of them together. It is in this
manner: Know that it is only with re-
spect to Asiyah in this way: Someone
whose root is in the Malchus of Asiyah,
obviously his Nefesh is specifically in the
Malchus of Asiyah.38 Nevertheless, by
rectifying his actions he can purify his
Nefesh, level after level, until it ascends
to the Keser of Asiyah itself, and it will

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35 No one will be rooted in them anymore once everyone has ascended to higher levels.
36 Tikunei HaZohar.
37 This shows that souls that originate from a particular level remain attached to that level, even after ascending

to higher levels.
38 And, it will remain that way even when he ascends to higher levels.

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8 | SHAAR HAGILGULIM

become incorporated in, and actually

ascend to there. Even after ascending
to the Keser of Asiyah, however, he still
will only have the level of the Malchus
of the Keser of Asiyah, since his root is
only on the level of Malchus (see Dia-
gram #3).39
He must, however, become re-
fined until he ascends to the level of the
Keser of Asiyah, even though it will still
only be called the level of the Malchus
of the Keser of Asiyah. It is similar for
the rest of the levels of Asiyah, that it
will only be called the Malchus of that
level.40

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Five. Ascending Through YBA

It is not like this, however, in Yet-

zirah, Beriyah, and Atzilus. If the root of
someones Ruach is in the Malchus of
Yetzirah and he rectifies and completes
this level, when he refines and rectifies
the Yesod of Yetzirah, he will also re-
ceive a Ruach from the Yesod of Yetzi-
rah, and leave behind the Malchus of
Yetzirah, because that is its place.41
Likewise, when he rectifies the

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39 Even though he has ascended to the Malchus of the Keser of Asiyah, which is all he needs to do to be consid-

ered to have rectified the Keser of Asiyah, he only actually has the level that is his root in Asiyah, which in this
case is the level of Malchus. Therefore, he only gets the Malchus of the Keser of Asiyah.
40 For example, when he reaches the Yesod of Asiyah he will only have the level of the Malchus of the Yesod of
Asiyah, etc., which is all he needs to rectify that level of Asiyah.
41 Unlike in Asiyah in which he ascends with the root of his soul from level to level.

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Five Levels of Soul | 9

Hod of Yetzirah he will also leave behind

the second Ruach from the Yesod on
[the level] of Yesod of Yetzirah, and re-
ceive a Ruach from the Hod of Yetzirah.
It will be the same [all the way up] until
the Keser of Yetzirah.
Since he will have rectified his Ne-
fesh on all levels of Asiyah he will be
able to receive his Ruach from all the
sections of the entire Yetzirah, and it
will be likewise on the level of Ne-
shamah which he has from Beriyah.

!
Nefesh At Risk
!
Six.

The reason for what has been

said requires explanation. Since Asiyah
is the lowest of all the worlds, it is
amongst the Klipos42 which encompass
it. Therefore, even though a person has
already rectified his Nefesh according to
the level of the place of his root in
Asiyah, if it was left there,43 there is the
fear that perhaps the Klipos will latch
on to it there.44 Therefore, he must

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42 Literally, Peels, because they form a spiritual barrier between a person and God. They were created as the

source of spiritual impurity in Creation in order to make evil possible, so that man can have free will and be
rewarded for his moral victories, and held accountable for his immoral acts. The lower down a world is the
further away it is from the Source of light, and therefore, the more susceptible it is to the spiritual darkness of
the Klipos. Hence, the World of Asiyah and the corresponding level of soul, Nefesh, is the most vulnerable to
spiritual impurity of all the worlds.
43 On the level from which it has come.
44 There is only one Source of sustenance in Creation: the light of God, even for the Klipos (Zohar, Yisro 69a). To
maintain their existence God arranged for the Klipos daily to receive a specified amount of Divine light through
various means (Zohar, Tetzaveh 184b). However, it is their nature and role to seek out additional sources of such
light, such as the sins of men, in order to become stronger and control the world.

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10 | SHAAR HAGILGULIM

constantly refine his actions, so that it

will be elevated higher and higher, as
much as possible, until the place of his
root in the Keser of Asiyah.45
However, [on the level of] Yetzi-
rah, and even more so the rest of the
worlds above it,46 there is no fear of the
Klipos from the world of Asiyah latching
on. Hence, once a person has rectified
his Ruach on [the level of] its root in
Yetzirah, if he rectifies more, the first
Ruach will remain in the place of its root
and he will acquire a second, more ele-
vated Ruach. It is not necessary to ele-
vate the first Ruach higher, since there
is no such concern.
This is the sod47 of the verse, God
spares no one.48 [Let the king,
therefore,] ponder thoughts so that no
one be banished from him (II Shmuel
14:14). For, all such considerations are
only for the level of the Nefesh49 since it
is in Asiyah, and there is a fear that per-
haps he will be banished from him
because of the Klipos which are there.50

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45 That is, the Malchus of the Keser of Asiyah. This creates a safer distance between the root of his soul and the

Klipos.
46 Since they are increasingly more distant from the Klipos.
47 That is, the Kabbalistic basis of the verse.
48 The word Nefesh is used.
49 On the simple level, the banished one in the verse refers to Dovid HaMelechs son, Avshalom, who fled
after having his step-brother, Amnon, murdered in revenge for violating the formers sister, Tamar. The verse is
addressed to Dovid HaMelech, asking him to allow Avshalom to return home. On the level of Kabbalah, it
refers to the level of Nefesh, as explained.
50 The Klipos will latch on to the discarded level of Nefesh and it will become lost forever.

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Five Levels of Soul | 11

However, the rectification that He

does for the Nefesh because of the
mentioned fear is, God spares no Ne-
fesh. The explanation [is]: God, may He
be blessed, does not lift up or elevate a
person in order to give him a level of
Nefesh higher than his root, because if
this was the case, he would have to
leave his first Nefesh below in its place,
and the banished51 would be banished
amongst the Klipos there. Therefore,
He does not give him another Nefesh
that is more elevated and higher, only
the first Nefesh, which itself ascends
upward according to his deeds to the
Keser of Asiyah, and not another Nefesh
other than it.
This is not the case in Yetzirah and
the rest of the worlds; since his Ruach
or his Neshamah, etc., remains below in
the place of its root, he is endowed
with another Ruach that is more elevat-
ed, according to the rectification of his
deeds, as mentioned. This is the sod of
a well-known introduction, because
every person can be like Moshe
Rabbeinu. If he is willing to refine his
actions, he can take another Ruach that
is higher until the heights of Yetzirah,
and a Neshamah from the heights of
Beriyah, etc.52

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51 The replaced Nefesh.

52 If a person is willing to refine his actions eventually his soul level will match that of Moshe Rabbeinu.

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Seven. Ibur

With this53 another well known

concept in the words our rabbis, zl, 54
can be understood, that the Ruchos or
the Neshamos of righteous people
come and impregnate55 a person bsod
what is called Ibur56 to assist him in the
service of God, may His Name be
blessed, as it says in Midrash
HaNeelam,57 from handwriting, regard-
ing, One who comes to purify himself,
they help him;58 Rebi Noson said: The
souls of the righteous come to help
him. And, as it says in the Zohar, in the
introduction to Parashas Bereishis, re-
garding Rebi Hamnuna Sabba,59 that he
came to Rebi Elazar and Rebi Abba in
the form of a donkey loader, etc.
Without doubt, the Ruchos and
Neshamos of righteous people are hid-
den away, bound up in the bundle of
life60 (I Shmuel 25:29), each one in the
place of its root as fitting, with their

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53 When a person ascends in Yetzirah or Beriyah they replace his Ruach or Neshamah with a new one, as the case

may be, leaving the previous one free for an alternative use.
54 Zichronum livrochah, may they be remember for blessing.
55 Their Ruach or Neshamah can enter a living person and remain inside the person like a fetus in a woman, en-
hancing the persons spiritual capacity.
56 Literally Impregnation.
57 A more mystical part of the Zohar interspersed throughout.
58 It says in the Talmud (Shabbos 104a): If a person makes an effort to spiritually improve himself, then Heaven
will assist him to ensure his success.
59 Literally, elder. Rebi Hamnuna was a master in Kabbalah, and he returned, after he died, in this form to teach
Rebi Elazar and Rebi Abba secrets of Kabbalah.
60 Targum Yonason translates this as eternal life.

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Five Levels of Soul | 13

God and they do not descend from

their place at all. However, the original
Ruchos which remained behind on each
level of Yetzirah, and which did not as-
cend upward as mentioned, descend
and impregnate a person, to assist him
as mentioned. The main Ruach, which is
the most elevated of all of them that he
acquired as a result of his actions, is the
one that is bound up with the bundle
of life and does not move from there.
It is similar with respect to Neshamah,
Chayah, and Yechidah.61

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Eight. Single Sefirah Asiyah

There is second reason regarding

what was written earlier about the dif-
ference between Asiyah and the rest of
the worlds.62 As it is known, each of the
worlds contain 10 sefiros, but all of
Asiyah is only one sefirah, the sefirah of
Malchus.63 Therefore, the Nefesh from
there is able to ascend itself as high as
the Keser of Asiyah, since it is all one se-
firah.
However, Yetzirah is the level of
six sefiros: Chesed, Gevurah, Tifferes,

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61 The discarded levels can descend and enter people bsod ibur to help them with their service of God, while

the main levels, the highest ones achieved as a result of their actions, remain bound up in the bundle of life.
62 This is another reason why the same root can ascend from the bottom of Asiyah to the top of Asiyah.
63 Unlike the worlds above it, Asiyah starts off with only its Malchus (Aitz Chaim, Shaar 30, Ch. 7). Even after it
receives the rest of its sefiros, they are considered more to be additional lights rather than essential to Asiyah
itself.

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14 | SHAAR HAGILGULIM

Netzach, Hod, and Yesod, as it is known,

and each level is distinct from the other.
Therefore, if someones root is from
the Malchus of Yetzirah, even though it
is rectified, it cannot ascend and be-
come part of, and remain above [on the
level of] Yesod of Yetzirah. Therefore, it
must remain below, and he must ac-
quire a new Ruach from Yesod of Yetzi-
rah if he wants to ascend to there as a
result of his good deeds. This will be
true for the rest of the Six Ends,64 as
mentioned.

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Nine. Source of Soul Levels

Know, as it has been explained,

each world has five partzufim: Arich
Anpin, Abba and Imma, Zehr Anpin and
Nukvah. They correspond to the five
levels of a persons soul, which are,
from the bottom to the top: Nefesh,
Ruach, Neshamah, Chayah, and Yechidah
(see Diagram #1).
The Nefesh is from the Nukvah65
of Zehr Anpin.66 The Ruach is from Zehr
Anpin and the Neshamah is from Imma.
Chayah is from Abba, which is
Chochmah, because that is the level of
life as it is known bsod, Wisdom pre-

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64 This is another name for the six sefiros of Yetzirah because of their formation.
65 Aramaic for female, which the Malchus is considered to be.
66 There is a special relationship between the worlds of Zehr Anpin and Nukvah, to such an extent that the Nuk-

vah is considered to act as the tenth sefirah of Zehr Anpin, in the role of its Malchus.

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Five Levels of Soul | 15

serves the life of its possessors (Koheles

7:12).
The Yechidah is from Arich Anpin,
which is called Keser, because it is
singular and unique compared to the
rest of the sefiros. It doesnt have a fe-
male [counterpart], as it is known from
the verse, See now that I, I am
He (Devarim 32:39),67 as elucidated in
the Zohar in Parashas Bereishis.68

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Surrogate Levels of Soul
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Ten.

Know that after a person merits

to take Nefesh, Ruach, and Neshamah
and then blemishes [all three of] them
through sin, he must reincarnate to rec-
tify what he distorted. When he returns
as a reincarnation and his Nefesh comes
to him, even though he rectifies this
Nefesh, his Ruach will not come and en-
ter him since it is blemished.69 How can
it dwell and rest upon a rectified Ne-
fesh? Therefore, his Ruach will reincar-
nate in a[nother] person, joined with
the Nefesh of a convert.70
It will be likewise for the Ne-

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67 Just about everything in Creation is made male and female, including the sefiros. However, on the level of

Yechidah there is only sublime unity, and therefore no separate female component exists on this level. Hence,
this verse means, He is alone, that is, without a female counterpart.
68 Zohar 1:22a.
69 From the sin during the previous incarnation.
70 It will come inside the soul of a convert, which is created by the zivug of souls in the lower Gan Aiden (Zohar,
Mishpatim 98b).

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16 | SHAAR HAGILGULIM

shamah in this manner. The completely

rectified Nefesh 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 Neshamah from a right-
eous person will come, as mentioned,
and it will actually be in place of his own
Neshamah. This is the sod of what
Chazal say: Righteous people are
greater in death than during their life-
times, etc. (Sanhedrin 47a).
When this person dies his Nefesh
will go with this Ruach71 and because of
it receive the blessing fitting for it.
When his Ruach itself that reincarnated
in another person and combined with
the Nefesh of a convert, as mentioned,
is also completely rectified, the original
Nefesh will say, I will go and return to
my first one since it is rectified (Hoshea
2:9).72
It works the same way for the
Neshamah with respect to the Ruach,
after the person dies when they return
in a reincarnation to become rectified
together.73

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71 From the righteous person.

72 Once his Ruach is also rectified, then the Nefesh will choose to join its original Ruach in the body presently

hosting it.
73 Once the Neshamah is rectified, the Nefesh and Ruach will want to come from Gan Aiden and join together
with their original Neshamah in its present incarnation.

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18 | SHAAR HAGILGULIM