Sha'ar Ha-Gilgulim (the Gate of Reincarnations), ch. 1-5

from the teachings of Rabbi Yitzchak Luria, translated by Yitzchak Bar Chaim, edited by Shabtai Teicher

The Soul (NRNChY):
נֶפֶש (nephesh), רוּחַ (ruach), נְשָׁמָה (neshamah), חַיָה (chayah), יְחִידָה (yechidah)

The Worlds (ABYA):
אֲצִילוּת (atziluth), בְּרִיאָה (beriah), יְצִירָה (yetzirah), עֲשִׂיָּה (asiya)

The Partzufim:
אָרִיך אַנְפִּין (arich anpin) long countenance, אַבָּא (aba) father, אִמָא (ima) mother, זָעִיר אַנְפִּין (za'ir anpin) small countenance, נְקֵבָה דְזָעִיר אַנְפִּין (nekevah deza'ir anpin) female of 'small countenance'

"-ד — an Aramaic prefix meaning 'that'. It is parallel to the Hebrew prefix -ש. Example: means דחכא 'that here'. It also means 'belonging', parallel to the Hebrew של. Example: מימרא דרבא — the saying of (the Amora) Rava" (Haim Perlmutter, Tools for Tosafos; Appendix 4: Dictionary; Prefixes; Common prefixes Used by Tosafos).

The Sephiroth:
כֶּתֶר (kether) crown, חָכמָה (chokmah) intelligence, בִּינָה (binah) understanding, חֶסֶד (chesed) benevolence, גְבוּרָה (geburah) courage, תִפאֶרֶת (tiphereth) beauty, נֵצַח (netzach) eternity, הוֹד (hod) grandeur, יְסוֹד (yesod) foundation, מַלְכוּת (malkuth) kingdom

Section 1: The Five Names of the Soul

We will begin with what the rabbis wrote that the Nefesh has five names.
From the bottom up they are Nefesh, Ruach, Neshama, Chaya, and Yechida.
Certainly, these names have not been ascribed by chance or convenience. Rather, know that the person himself is the spiritual element within the body, while the body is only a garment for the person—not the person himself. This is what is written, “On the flesh of man do not anoint...” (Ex. 30:32), as is noted in ari, Parashat Bereishit, 20b.
Since man connects all four worlds of ABY”A by necessity, there has to exist within him sections from all four worlds, and each section is called by one of the five names: NRNCh”Y (Nefesh, Ruach, Neshama, Chaya, and Yechida), as we will explain.

Section 2: Spiritual Growth from Level to Level

He does not acquire all of them [all five levels of soul] at one time, but rather according to his worthiness. At first, he obtains the lowest of them, which is called “Nefesh.” Afterwards, if he so merits, he then also attains “Ruach.” This is explained in several places in the Zohar, such as in Parashat Veyechi, and Parashat Teruma, and specifically at the beginning of Parashat Mishpatim (94b): “Come and see: When a person is born, he is given a Nefesh.” All Nefashot are only from the World of Asiya; all Ruchot are from the World of Yetzira; and, all Neshamot are from the World of Beriya. However, the majority of people do not have all five parts, which are called NR”N, etc., but only the Nefesh from Asiya.
However, even this nefesh has many levels, and this is because Asiya itself also divides into five Partzufim, called: Arich Anpin, Abba, Imma, Zer Anpin, and Nukveh de’Zer Anpin.
Before a person can merit to attain his Ruach from the world of Yetzira, he must first be complete in all of the five partzufim of the Nefesh of Asiya.

Section 3: Path Of Rectification

Even though, as is known, there are people whose Nefesh is from Malchut of Asiya, and others who are from Yesod of Asiya, still, every person must rectify the entire spectrum of Asiya. Only then can a person receive his Ruach from Yetzira, since Yetzira is greater than all of Asiya.
Similarly, in order to attain his Neshama from Beria, a person needs to rectify every part of his Ruach in all of Yetzira, after which he can then receive his Neshama from Beria.
It is insufficient for him to rectify only the particular place in which his soul-root is grounded.
Rather, he must rectify [all parts of each level as] we have mentioned, until he is fit [to receive the Nefesh of] all of Asiya, and then he can attain his Ruach of Yetzira. It is this way with all the worlds.
The import of this [above mentioned rectification—tikun] is that one must be involved with [the study of] Torah and [the performance of] mitzvot that correspond to all of Asiya—not just those which correspond to the specific place to which his Nefesh is attached.
This [above mentioned rectification] is [thus also applicable] in the realm of “upholding Torah and mitzvot.”

Section 4: Acquiring Levels of Soul

1. It is not sufficient to only rectify the particular spot to which his soul is connected. Rather, he must rectify (all aspects of each level as) we have mentioned, until he merits all of Asiya, at which time he can achieve his Ruach of Yetzira. It is this way with all the worlds.
2. This means that one must be involved with (the study of Torah) and (the doing of Her) mitzvot…. Likewise, if a person sins and blemishes a particular spot in Asiya, even though it is not the place to which his Nefesh is attached, he must rectify it.
3. However, if another Nefesh failed to perform a specific mitzva from the world of Asiya, or sinned and blemished [something in the world of Asiya], this does not obligate him to rectify the missing mitzva or the blemish caused by the sin of the other [Nefesh]. If they are both from the same place, [however], then this is not the case, as we will explain later on, with G-d’s help.
4. Alternatively, it is possible that the concept of tikun-rectification applies only to blemishes resulting from sin, and not from the [lack of] performance of any of the 248 positive commandments.
5. Or, the following is possible, and it is the correct [interpretation]. Let us say that a soul is from the Malchut of the Nukveh of Asiya, called the Nefesh of Asiya….
   He will have to rectify all of the malchuyot (plural of malchut): of Ruach, and Neshama, and Chaya, and Yechida of Asiya.
   Someone who only rectifies the Malchut of Asiya only acquires the Nefesh of the Nefesh that is within Asiya.
   A person who also rectifies the Zer Anpin of Asiya acquires both the Nefesh and Ruach from Asiya.
   If he also rectifies the Imma of Asiya then he attains the Nefesh, Ruach and Neshama from Asiya. It is the same until he rectifies all five partzufim of Asiya, in which case he will have acquired all the NRNChY.

Section 5: Stages Traversed on Each Level of Soul

Similarly, [this process of spiritual growth continues] in this way, until the person has thus rectified all five partzufim of Asiya, giving him NRNCh”Y, which is called a whole Nefesh of Asiya.
Each aspect of the five levels is complete in its three sections, Ibur, Yenika, and Mochin, alluded to in the verse, “His mother would make him a small robe, etc.” (I Samuel 2:19).
Then he merits the Ruach, which comes from Yetzira. On this level there are also five parts, and they make up the complete Ruach of Yetzira. It is the same with respect to Neshama from Beria, Chaya [from the world of Atzilut], and Yechida [which corresponds to the level called “Adam Kadmon”—“First Man”]. However, this is not the place to elucidate.

Section 6: Asiya Is Different Than Yetzira, Beria and Atzilut

It is important to explain a difference between the nefesh of Asiya, and the rest of the divisions, Yetzira, Beria, and Atzilut. This will also help us to answer a difficult question: How can a person, whose root is in malchut of Asiya, be able to ascend to keter of Asiya? Since every Jew must reincarnate until all the aspects of NRNCh”Y are completed, then by necessity every Jew will ascend to the keter of Asiya, [then eventually]) to keter of Yetzira, and [then finally] to keter of Beria. [That being the case, then] all the other [lower] levels would [eventually] become nullified!
However, this is unimaginable. Obviously, there are Jews who are on the level of malchut, and others from yesod, etc., as mentioned at the beginning of Sefer HaTikunim: “There are ‘leaders of thousands of Israel’ from the side of keter, ‘wise men’ from the side of chochma, and ‘men of understanding’ from the side of bina….”
However, the explanation is based upon the difference between Asiya and all the other three worlds.
For, someone whose root is in the malchut of Asiya is obviously rooted there specifically. Yet, by rectifying his actions he can purify his nefesh, level after level, until it actually reaches and becomes part of the keter of Asiya.
Nevertheless, though it ascends to the keter of Asiya, even there it remains on the level of the malchut of the keter of Asiya, since its root is on the level of malchut specifically.
However, he must be purified until he actually ascends to the keter of Asiya, even though it will only be called the level of malchut of keter of Asiya. This is true regarding any of the levels of Asiya [to which he may ascend]: he will only be considered the malchut of that level.
However, concerning Yetzira, Beria, and Atzilut, it [the process] is different. A person whose soul-root is malchut of Yetzira who has rectified and completed that level, also receives a ruach from the yesod of Yetzira after he has also purified and rectified the yesod of yetzira.
The first ruach that he had from the Malchut of Yetzira remains below [in its original place] in the Malchut of Yetzira, since that is where it belongs.
Likewise, when he completes the hod of Yetzira, he leaves the second ruach that he had from yesod in yesod of Yetzira, and instead he receives a ruach from the hod of Yetzira. And this is the way it continues up to the keter of Yetzira.
Since he has rectified all the levels of his nefesh from Asiya, he is able to receive ruach from all levels of Yetzira. It will be likewise with respect to the Neshama from Beria.
The reason for this difference is that Asiya is the lowest of all worlds, and is, therefore, encompassed by the kelipot.
Consequently, even though a person has already rectified the root level of his nefesh in Asiya, still, if he leaves it on that level, there is a fear that the kelipot there will latch on to it.
Therefore, he must constantly refine his actions until he rises as high as he can, until he reaches his root in the keter of Asiya.
However, in the World of Yetzira, and how much more so in the worlds above it, there is no fear of the kelipot latching on, as there was in Asiya.
Hence, when a person rectifies the root of his ruach in Yetzira, he can rectify another ruach from a higher level. Then the first ruach can remain in its place, in his root. He can acquire a second from a higher place without having to raise up the first ruach to a higher place because the fear (of the kelipot latching on) is not there (in the world of Yetzira).

Section 7: To Be Like Moshe Rabbeinu

The following is the esoteric meaning of the verse, "G-d spares [yisa] no one [nefesh]; He considers thoughts so that no one be banished from him" [II Samuel 14:14]. These considerations – that no one be banished – are only for the sake of the nefesh, since the nefesh is in Asiya, and thus, because of the kelipot there, in danger of being "banished from him."
Therefore, because of this concern the remedy for the nefesh is that "G-d does spare—yisa—the nefesh."
In other words, G-d does not "lift up" [noseh] and raise a person in order to give him another nefesh from a higher level than that of his actual root. That would necessitate leaving behind the first one in its place, leaving it vulnerable to the kelipot there.
Acordingly, He [G-d] does not give him another nefesh, more elevated and exalted. Rather the original nefesh itself ascends upward according to the person’s actions, up until the level of the keter of Asiya. He never possesses any other nefesh.
However, this is not the case in Yetzira and the other worlds, where his ruach or his neshama, etc., remains on the level of its root. Instead, the person earns an additional, higher, ruach commensurate with the perfection of his deeds, as discussed earlier.
This is the esoteric meaning of the well-known statement: Every person can be like our teacher Moses [i.e.,] if he is willing to perfect his actions. For [by doing so] he continues to acquire higher levels of ruach until [he finally attains] the uppermost level of Yetzira. Similarly, [this advancement continues, and a person can ultimately obtain] a neshama from the uppermost part of Beria, etc.

Section 8: Help from Heaven

According to this, you can also understand another well known concept of our rabbis: ruchot or neshamot of the righteous are infused into a person, in accord with the esoteric principle called "ibur," to assist a person in his service of G-d.
As is written in Midrash Ne’elam, [still] in handwritten manuscript [form], concerning the statement that "Someone who comes to purify himself, they help him."
Rebbe Nathan said: The souls of the righteous come and help him.
The same is found in the Introduction to the Zohar, on Genesis, where Rav Hamnuna Sabba came to Rebbe Elazar and Rebbe Abba in the appearance of a donkey loader, etc.
Undoubtedly, the ruchot and neshamot of tzadikim are "hidden away" and "bound up" with the "Bundle of Life", each in his respective root, and G-d does not cause them to descend at all. However, what descends are the ruchot that remained behind at each level of Yetzira, and which did not ascend, as we have spoken about.
It is these that descend and enter other people to help them. However, the highest level of ruach that the righteous person acquired as a result of his deeds is bound up forever with the "Bundle of Life" [after he dies], and it does not move from there. This is true concerning the [levels of] neshama, chaya, and yechida as well.

Section 9: Asiya Is Only One Sefira

There is a second reason for the difference between Asiya and the other worlds. As known, all the worlds have ten sefirot [collectively]. Now Asiya, in its entirety, has only one sefira [of the collective ten], the sefira of malchut.
Thus, the nefesh that is there is able to rise as high as the keter of Asiya, because it is all one sefira.
However, Yetzira corresponds to six sefirot: chesed, gevura, tiferet, netzach, hod, and yesod, each of which is a separate level. Therefore, if someone’s root is the malchut of Yetzira and it becomes rectified, it cannot ascend and become part of the yesod of Yetzira. It must remain below and he will have to acquire a new ruach from the yesod of Yetzira if he wants to become elevated through his actions. This is true of the rest of the “Six Extremities” as well.
The five partzufim in every world— Arich Anpin, Abba, Imma, Zeir Anpin, and Nukva—correspond to the five levels of a person’s soul, which are from the bottom to the top: nefesh, ruach, neshama, chaya, and yechida.
Nefesh is from the Nukva [Malchut] of Zeir Anpin, whereas ruach is from Zeir Anpin itself.
Neshama is from Imma [Bina], and chaya is from Abba, which is called chochma because that is the place of life, as it has been taught concerning the verse, “Wisdom gives life to its owner” [Eccles. 7:12].
Yechida is from Arich Anpin, called keter, because it is alone and special with respect to the rest of the sefirot because it lacks a “female” counterpart.
This is known from the verse, “See now that I, I am He” (Deut. 32:39), as elucidated in the Zohar, in Parashat Bereishit.

Section 10: Gilgulim and Ruchot of Righteous People

Know, that if a person merits to obtain his nefesh, ruach, and neshama, and then blemishes them through sin, he will have to be reincarnated to rectify the damage.
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.
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.
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]."
Now, after this person dies, his [own rectified] nefesh will go togther 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.
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.

Section 1: Concerning the Entry of Nefesh, Ruach and Neshama

When a person is born, his nefesh enters him. If he is adequately rectified through his actions, his ruach will enter him at the end of his thirteenth year when he becomes a "completed person." His neshama will enter him only when he completes his twentieth year, as it says in the Zohar (Mishpatim 94b).
However, if he does not completely rectify his ruach, then the neshama will not enter him and he will remain with only his nefesh and ruach. Likewise, if he doesn’t completely rectify his nefesh, then he will remain with only his nefesh, lacking both his ruach and neshama. The ruach and neshama will remain in a place known to The Holy One, Blessed is He, and there a place will be prepared for each one.
Now, if a person does not completely rectify his nefesh the first time and dies, then his nefesh will have to reincarnate, perhaps even many times, until it is sufficiently rectified. However, since he only achieved tikun through a gilgul, even after complete rectification is achieved his ruach will not enter (unless there is a pressing need, as will be explained, G-d willing).
He will have to die and return in order to receive the ruach. Furthermore, once the ruach is sufficiently rectified, then he will also have to reincarnate before receiving a neshama, as was the case with the ruach.
If the ruach is not sufficiently rectified, then the nefesh and the ruach will have to come back again, perhaps many times, until the ruach is rectified. Once rectification is achieved, then the person will die and his nefesh and ruach will come back with the proper neshama until all three are rectified. Once this is done, there is no need for any further gilgulim. When his neshama is completed, he has become a "complete person."

Section 2: Different Levels of Rectification

If a person rectified his nefesh, and came back to receive and complete his ruach, but during that gilgul he sinned, then his nefesh will not be affected in such a way that it would be forced to come back by itself to become rectified once again.
Rather, because he now has a ruach, the sin will only damage the ruach, and only this will need rectification.
Therefore, if an additional reincarnation is necessary to rectify the ruach, then both the (rectified) nefesh and the (blemished) ruach will come back again together. This will continue until the ruach is rectified, after which he will have to die in order for the rectified nefesh and ruach to reincarnate with the neshama. If he has accomplished this and then sins, then it will only damage the neshama, just as we explained with respect to the tikun of ruach.
It can also happen that the nefesh becomes rectified and purified to such a great extent that it need not come back again with the ruach for the rectification of the ruach. Rather, the nefesh remains Above in a place fitting for it, "bound up with the Bundle of Life."
In such a case, the ruach would have to come back alone to rectify itself. However, this is not possible.
Therefore, it reincarnates with the nefesh of a convert, as it says in (Zohar) Sabba d'Mishpatim. They will reincarnate together until the ruach is rectified.
Once that is achieved, then the person dies and the first nefesh comes back to join with it (the ruach) in order to receive and rectify the neshama.
Or, the ruach may come back by itself with the neshama until the neshama is rectified, after which time the three of them no longer need to return and are instead "bound up with the Bundle of Life," as is fitting for them.
The nefesh of the convert that was joined to the ruach has helped it to perform good deeds in this world, and has been a vehicle for it in this world; through their union the ruach was able to achieve its tikun. This nefesh of the convert will also become elevated with the original nefesh of this particular ruach. The two of them will be on the same level in the World to Come, like "neighbors," and they will never part from one another.

Section 3: The Rectified Nefesh Can Receive an Ibur

If a nefesh reincarnates and becomes rectified through its actions to the point that it is ready for its ruach, he cannot receive his ruach, as it has been explained. (If it is not his very first gilgul, then) two or three levels of soul cannot become unified in one gilgul without great need, as we will mention later. Rather, each one requires its own gilgul.
First the nefesh needs to be rectified, and even when this happens he will not receive his ruach until after he dies. Then the nefesh can reincarnate and merit the ruach. The same is true of the two of them; if they become rectified to the point that they are ready for their neshama, they cannot receive it until they reincarnate again. Then they can merit their neshama.
What happens for the nefesh that is already rectified but lacks a ruach?
This is the sod: From the same level of purity and extent of tikun attained by this nefesh, there will reincarnate into the body of this person, while he is still alive, the nefesh of a righteous tzadik that has already completed gilgulim and rectification, and does not need to reincarnate here. By entering here, the nefesh of this tzadik takes the place of the ruach of this person.
Sometimes, it is even possible for the souls of early tzadikim, such as the nefesh of our patriarch Abraham, or similar souls, to reincarnate. This depends upon the tikun and purification of the nefesh of the person.
Gilgulim (of this type) which occur during the lifetime of a person are called by the rabbis, "sod ibur." And this is the basic difference between a regular gilgul and an ibur.

Section 4: Ibur of Righteous Souls

Sometimes it is possible, even in this late period of history, for the ruach of a righteous tzadik, even from one of the Forefathers, to come as an ibur. It will all depend upon the level of the mitzvot being performed by the person. Some mitzvot have the power to draw down the nefesh of a righteous tzadik into ibur, whereas others can draw down the ruach of the tzadik.
It is also possible for a person to receive the nefesh of one righteous person, and after that merit another nefesh from another righteous person, even greater than the first. In such a case, he will have his own nefesh, the nefesh of the first righteous person as his ruach, and the second, higher nefesh, acting in the place of his neshama.
Or, perhaps, the nefesh will be perfected to the point that after already receiving the nefesh of a righteous person, he will merit the ruach of a second righteous person, even possibly the ruach of Abraham the Patriarch!
This is the inner meaning of what they wrote in the Midrashim, in particular Midrash Shmuel: There is no generation in which there is not someone like Abraham, Isaac, Jacob, Moses, Samuel, etc. (Bereishit Rabba 56).
There is no pen that will prove sufficient to record all the details in a book. Nevertheless, an understanding person will comprehend and make the necessary inferences on his own.
In summary, based upon the tikun and purification of a particular nefesh, it can even merit a neshama from the earliest generations, including the most elevated of all; and it can happen even in this generation of ours.
Furthermore, it is exactly the same when a nefesh and ruach reincarnate together and become rectified, but are unable to acquire their neshama without first dying and reincarnating. They can receive the nefesh, ruach, or neshama of a righteous tzadik as an ibur, and it will act as their neshama. All the details that were described in the case of the nefesh alone that has completed its tikun will apply here also.
On occasion, it can happen that all three levels of soul will reincarnate together and become rectified. Then the nefesh or ruach of a righteous tzadik may impregnate him (as an ibur). When he leaves this world he will ascend to the same level as the righteous tzadik that came to him as an ibur. In the World to Come they will actually be on the same level.
This is the inner meaning of what is written in the introduction to Zohar Bereishit (7a): Rabbi Shimon bar Yochai fell on his face and he saw Rav Hamnuna Sabba. He said that in "that world" (the World to Come), both he and Rav Hamnuna Sabba would be shining together.
This is enough.

Section 5: Reason for Ibur of Righteous Souls

Ibur occurs for two reasons. First, through the ibur of the righteous, the nefesh of a person can become rectified to the level of the nefesh of the righteous tzadik. In the World to Come he will ascend to that level since the righteous tzadik will have helped him to add mitzvot and holiness to his life. This reason serves the person [receiving the ibur] himself.
The second reason is for the sake of the righteous tzadik who was the ibur. By helping the other person to perform mitzvot and rectification, he gains a portion in them. This is the sod of what Chazal wrote: Great are the righteous people, for even in death they merit children (Sanhedrin 47a). In other words, when they cause the person to increase his merit they become like "fathers" who guide and help. This is to his merit.
The righteous soul which enters a person and assists him during his life, as an ibur and not as a gilgul, "easily attains reward and is distant from loss."
Every time the person does a mitzvah, he (the righteous soul) receives reward. This is the secret of what is written, "A righteous person receives his reward and the reward of his friend in Gan Eden (the Garden of Eden)" (Chagiga 15a). Understand this deep secret well, though now is not the time to discuss it at length.
On the other hand, if the (host) person does evil, the righteous soul will not suffer any punishment or loss since he only came to help him, not to cause him evil. On the contrary, if this person negates what he rectified, then the righteous soul will leave him.
The sod of ibur is that it occurs during a person's lifetime and therefore does not bind (the nefesh of the righteous tzadik) to the body. This is unlike a nefesh that reincarnates, that enters as a gilgul from the time of birth and is unified and bound with the body without exiting from there until death. On the other hand, the nefesh of the righteous tzadik enters as an ibur willingly and leaves at will. If the person continues to act righteously, then the righteous soul will remain there in order to receive a portion in the actions of the person. It will remain there until the host dies, when they will both go up to the same place, as mentioned previously.
However, if the person does evil, then the righteous soul will become disgusted with this union and leave it. He is not permanently there, but "borrowed," like a guest who remains with his host until he feels it is time to leave.
For the same reason the righteous tzadik will not feel any pains that may occur to the host person and he does not have to suffer them, because he is not "attached" to the body; he is only "borrowed."
The rule is that a person who performs a mitzvah of great importance can merit an ibur of the nefesh of a righteous tzadik from an earlier generation. As a result, it is possible [for him] to become rectified and purified to the point that his nefesh will actually become transposed onto the same level as that of the righteous tzadik.
Afterwards, the person will have to rectify his ruach and neshama to such an extent of purity that they will be worthy to be clothed by this nefesh.
Then he will actually become transposed [in his entirety] onto the level of the righteous tzadik, having ascended beyond the original root-level of his soul from whence he came. All of this is the reason for the help and assistance of the righteous soul.

Section 6: Soul Combinations

It is also possible for the nefesh of a person to ascend until his nefesh will be from the world of Atzilut. Generally speaking, the nefesh is from Asiya, the ruach is from Yetzira, and the neshama is from Beria. However, on a more specific level, each world has its own levels of nefesh, ruach, neshama (NR"N).
Hence, it can be that sometimes the NR"N of a person is from Asiya, Yetzira, and Beria.
Sometimes, though, his NR"N can be from the malchut, the Zeir Anpin, and the Imma of Asiya.
Sometimes, the three of them will be from Yetzira, or from the world of Beria, or all of them will be from Atzilut. (In the latter case,) the nefesh will be from the nukva of Zeir Anpin (malchut of Atzilut), the ruach from Zeir Anpin (Yetzira of Atzilut), the neshama from Imma (bina of Atzilut), and the Chaya from Abba (chochma of Atzilut).
Another combination can be the nefesh from Asiya, and the ruach and neshama from Yetzira. Or, the nefesh can be from Yetzira and the ruach and neshama from Beria. Alternatively, the nefesh can be from Beria while the ruach and neshama are from Atzilut.
This is possible because the four worlds, ABY"A (Atzilut, Beria, Yetzira, Asiya), are each comprised of four (sub-)worlds of ABY"A and their own set of ten sefirot. Those ten, in turn, are comprised of their own ten sefirot, and so on.
Sometimes, the three of them will be from Yetzira, or from the world of Beria, or all of them will be from Atzilut. (In the latter case,) the nefesh will be from the nukva of Zeir Anpin (malchut of Atzilut), the ruach from Zeir Anpin (Yetzira of Atzilut), the neshama from Imma (bina of Atzilut), and the Chaya from Abba (chochma of Atzilut).
Another combination can be the nefesh from Asiya, and the ruach and neshama from Yetzira. Or, the nefesh can be from Yetzira and the ruach and neshama from Beria. Alternatively, the nefesh can be from Beria while the ruach and neshama are from Atzilut.
This is possible because the four worlds, ABY"A (Atzilut, Beria, Yetzira, Asiya), are each comprised of four (sub-)worlds of ABY"A and their own set of ten sefirot. Those ten, in turn, are comprised of their own ten sefirot, and so on.
However, when we say that sometimes the NR"N is from Yetzira, or from Beria, it does not mean that he lacks a nefesh from Asiya! After all, even the Shechina is called "Malchut" and It "nests" in Asiya. How much more so the nefesh of a person!
Rather, what it means is that the nefesh originated from Asiya, but that it became so purified that it cannot be sensed in comparison to the (newly acquired) light of the nefesh of Yetzira within him.
Therefore, it is all called the nefesh of Yetzira.
It is the same for all the aspects: when we say that his NR"N is from Atzilut, really he has a nefesh, ruach, and neshama from Asiya, Yetzira and Beria (respectively). However, they are not referred to by their names, and all of them are considered secondary and referred to as being from Atzilut.
You can apply this concept to any of the other details that have been mentioned.

Section 7: Yibum -- A Special Case

Within the concept of gilgulim there is a distinction between reincarnation into any body that may be ready for his gilgul, and reincarnation through a brother, which is the sod of yibum.
In a normal gilgul, the nefesh, ruach and neshama (NR"N) do not reincarnate together, or even two at once. Only the nefesh reincarnates until it is rectified. Afterwards, in another gilgul, the nefesh and ruach return together until they are rectified. When that occurs, then the entire NR"N (reincarnates together) until the neshama is rectified, which completes his gilgulim. Or, sometimes each of the three reincarnates individually (and achieves tikun independent of the others): the ruach with another nefesh in another body, and the neshama with a different nefesh and ruach in a different body.
However, when a man reincarnates through his brother, the entire NR"N may do so together.
Chaim Vital says: It seems from Sabba of Mishpatim that even with respect to yibum all three do not come back together, but only the nefesh and the ruach without the neshama. This requires further investigation.

Section 1: Ibur While Alive

Ibur takes place during a person's lifetime, as we have already mentioned.
Normally, ibur takes place during a person's lifetime; it involves parts of soul that come to a person years after he is born. Gilgul, on the other hand, involves parts of soul that a person is born with. They reincarnate from the time he is born, and they stay with him until the end of his lifetime.
Sometimes a certain mitzvah may come before a person, and he performs the mitzvah as it should be done. At that point the nefesh of an earlier righteous person who had performed this same mitzvah correctly will join the person as an ibur, since they are alike with respect to this mitzvah.
Not only this, but it is also possible that the righteous person is alive during his lifetime, and still ibur can occur.
Thus, if a person performs a particular mitzvah or mitzvot relevant to a righteous individual who also performed correctly, then the nefesh of that righteous tzadik can enter the person, even while they are both alive at the same time.
This is the secret meaning of the verse, "The nefesh of Jonathan became attached to the nefesh of David" (I Samuel 18:1). In other words, even while they were both alive, the nefesh of David was joined with Jonathan as an ibur.
This accounts for the strong soul bond they had while they were alive.

Section 2: The Effect of The Sin of Adam

With respect to the concept of gilgulim, we will begin the discussion with Adam HaRishon, the First Man, to more easily grasp the matter.
To begin with, when Adam HaRishon sinned he blemished all the sparks (nitzutzot) of his nefesh, ruach, and neshama. Just like a person's body contains many sparks throughout his 248 Limbs and 365 Tendons, and consequently there are many sparks in his head, in his eyes, and in every limb--it is the same with a nefesh as well.
The Midrash Tanchuma (Ki Tisa 12) and Midrash Rabba (Ex. 40:3) provide an explanation for the verse (Job 38:4), "Where were you when I founded the earth?"
When Adam was created, the Holy One, Blessed is He, showed him every righteous person who would ever descend from him: from his head, his hair, his neck, his two eyes, and some from his nose. His ruach is also divided in this way, as is his neshama.
When he sinned, he blemished the majority of the sparks of his nefesh, ruach, and neshama, causing them to become immersed in the kelipot.
This is the sod of what is written in Sefer HaTikunim (Ch. 5), on the verse, "like a bird that wanders from her nest …" (Proverbs 27:8). The Divine Presence is exiled amongst the kelipot. The (souls of the) righteous tzadikim wander after Her from place to place.
The place to which the sparks are exiled in the realm of the kelipot is according to the aspect (of the soul of Adam) from which they have come. If they have come from the head, then they are exiled into the head of the kelipot; if from the eyes, then to the eyes, etc. This is the sod of the idea of the "exile of the souls" that is mentioned there.

Section 3: Rectification or Additional Blemish

Cain and Abel, the sons of Adam HaRishon, committed their own sin in addition to that of their father and thus caused their sparks to become more deeply immersed in the kelipot.
However, in each generation some of the sparks reincarnate into the world to become rectified.
The level of the "quarry" of the souls of a particular generation can be either that of the sparks of the head, or the eyes, etc.

Section 4: Intermediate Category -- Ibur from Birth

Some reincarnate to become rectified, but they are not (entirely) careful and sin. Such a spark will become immersed again in the kelipot, with all the (minor) sparks that derive from it and depend upon it.
What we are considering here is an intermediate case that includes both gilgul and ibur.
All the sparks of the nefesh, even those that are already rectified, return in a complete gilgul at the time of birth with the individual spark that was damaged. They do not separate from one another until the day of death.
However, the rectified sparks reincarnate as an ibur.
They do not share in the sins of this body, only the merits. It is similar to the souls of righteous tzadikim who have died and come as an ibur during a person's lifetime and not at birth.
Thus, a spark that has not been rectified whatsoever by the performance of those mitzvot to which it is related or [has not been rectified] as a result of transgressing those sins from which there is no revival must reincarnate into a second body, which will be named for that spark.
However, sparks that have achieved rectification through the performance of mitzvot, but have also been blemished through the transgression of "light" sins, only reincarnate as an ibur of the sort mentioned previously (i.e., ibur from birth), even though it is also a gilgul.
In contrast, there are sparks that have not been blemished through sins after having been rectified by mitzvot.

Section 5: Summary and Completion

Thus, what we have learned (from the previous section is as follows):
The main part of the gilgul associated with the body is specifically that part which was damaged. The other parts of the soul previously rectified in other reincarnations only return as aspects of ibur. When the part which is associated with the body performs a mitzvah in this world, the other parts share a portion of the mitzvah, since they have assisted in the performance of the mitzvah, as explained earlier concerning the soul of a righteous tzadik that comes as an ibur. Since they only come to assist for the sake of good they do not share the punishment when the main nefesh transgresses.
When a person reincarnates, the entire nefesh returns. However, the essence of the gilgul is only the part that sinned in a previous body and returns to become rectified. It is associated with the body, and reward and punishment are applicable to it. However, the rest of the nefesh takes part in the reward but not in the punishment.
Now, the nefesh in its entirety suffers and receives punishments in the existing body, besides what was suffered by the sparks in previous bodies. And it will suffer as well the pain of death and the pain of what comes after death. Consequently, there is atonement for the earlier ("light") sins. Moreover, through the mitzvot of previous gilgulim and the present one in which they have a portion, as we have said, the tikun of the nefesh becomes complete.
However, if they had a portion in the (present) sins as well, there could never be tikun for the nefesh. A person usually sins, and this would only add sin to sin and there would be no end to it!
However, since the rest of the nefesh does not share responsibility in the evil of this spark -- only in its merits, sins can be atoned for and not increased. New merits can be added through each gilgul. There can be a conclusion to the cycle of reincarnations and tikun for the nefesh. Understand this well.
In this way, the nefesh achieves completion in all it's sparks; through reincarnation completion is achieved for all the sparks from the "head" of the nefesh to its "feet".
Once the "feet" are reached, then Mashiach will come, as it says in the Zohar (Parashat Pekudei pg. 258, and the end of Parashat Vayakhel).

Section 6: Between Yibum and Gilgul

Yibum is not like gilgul because it is for a different reason. When it comes to the rest of the sins of the Torah, rectification can be achieved through suffering in this world and after death in Gehinom (Purgatory). Thus, not all sparks of the nefesh need to reincarnate, but they may come back only as an ibur of the type mentioned in the previous section. Only specific sparks actually reincarnate.
However, yibum occurs because the person died before having children, a lack of success that makes it as if he never came into the world, as if his first body did not exist at all, as it says in the Zohar (Vayashev 187a).
Therefore, the entire nefesh that was in the first body must return again for its own sake.
In the end, it is the second body that becomes his main one. After rectification and death in this world the nefesh will resurrect only in this second body. There will be no soul to enter the first body, other than the "ruach [spirit] that he put into his wife", as it says in Sabba of [Zohar] Mishpatim.
This is the difference between someone who has died without leaving children and must return in the secret of Yibum, and one who dies with sins and must reincarnate.
All the details we have explained regarding the sparks of the nefesh apply as well to ruach and neshama.

Section 7: A Second Difference

There is another difference between yibum and gilgul, which was mentioned at the beginning of this analysis. If a person reincarnates in the secret of yibum, his first body is considered as if it had never existed at all. For this reason, the entire nefesh returns as a new creation. It is possible, therefore, that the ruach and neshama can reincarnate together with the nefesh, though not all at one time.
When he merits and performs mitzvot fitting for the ruach, then it will enter him; and it is the same with respect to the neshama. About a person who came into the world for the first time the Sabba of [Zohar] Mishpatim explained, "If he merits more, they bring him a ruach; if he merits more, they bring him a neshama, etc." This is not the case, as we have explained, for someone who reincarnates.
Therefore, someone who returns in the secret of yibum is similar to a new creation, and he is able to achieve his nefesh, ruach and neshama (NR”N) in one gilgul, if his actions warrant it, as was mentioned. This is the esoteric meaning of the verse, "If he sets his heart upon it, then he would gather into himself his ruach and his neshama" (Job 34:14). This is understood in Sabba of [Zohar] Mishpatim in a deep way to refer to one who has returned in the secret of Yibum.
Just as the brother-in-law has the ability to return a portion of the nefesh of his brother into this world through yibum, so too can yibum itself collect and return to the nefesh both the ruach, and neshama. However, it must be dependent upon good deeds, just as it says, "If he sets his heart upon it." (Ibid.)
A gilgul, on the other hand, does not have the ability to draw all three parts of the soul to him, but only one at a time. As mentioned before, first the nefesh reincarnates alone until it becomes completely rectified, after which the person dies. Next, the ruach alone is born into a different body until it is rectified. The nefesh will also reincarnate together with it, but only as an ibur, since it is already rectified. The only reason it comes back is in order to help the ruach to do good, and not bad. Therefore, it receives a portion of the good deeds of the ruach, but not the bad deeds, just as we said with respect to the nefesh itself when rectified sparks return in the secret of ibur.
This is another explanation of how there can be an end to the reincarnations of the nefesh, for it has no part in the sins of the ruach, as mentioned.
After he dies and the neshama reincarnates to become rectified, then the nefesh and the ruach reincarnate only in the secret of ibur, until it is purified. After that, there will no longer be any need for this person to reincarnate into this world for his own sake. However, he may return into this world as an ibur in another person, during that person’s lifetime, to assist him and thereby receive a portion with him, as was explained previously at length.

Section 8: Nefesh, Ruach and Neshama for a Slightly New Gilgul

Now we will explain what was mentioned at the beginning of the chapter. A secret of gilgul is that when the need is great, a slightly new gilgul can achieve nefesh, ruach and neshama at one time in a single incarnation, without the need for multiple reincarnations since the three of them will achieve tikun in one body.
Normally, such a person cannot [rectify his] ruach in the same gilgul. He has to die and be reborn with his nefesh and ruach together. However, there are special cases "when the need is great" that he can attain ruach-- and even neshama-- in the same gilgul in which his nefesh has been completed. This is possible even though it is not the first gilgul of the nefesh.
Normally, when the nefesh comes alone and achieves rectification and purification, the ruach cannot join it since the nefesh has been rectified while the ruach has not. However, there is a way to achieve rectification [together in the same gilgul] when the nefesh is already completely rectified.
When a person sleeps at night he can deposit his nefesh with G-d, as is known. Thus, it is possible for the nefesh to remain Above, adhering to the "Supernal Well" and in the secret of "Mayin Nukvin".
When he awakens in the morning, his ruach will then enter by itself, as if reincarnated into a different body.
Once the ruach is also rectified like the nefesh, there is no hindrance to its becoming ensconced within the nefesh, and the nefesh becomes its vehicle.
Likewise, after the ruach becomes completely purified, then both the nefesh and the ruach can leave the body at night during sleep and be "deposited" Above, where they will remain (for the time being). In the morning, when he awakens, the neshama will enter into him. It will become rectified, and once rectification is complete, then the previously rectified nefesh and ruach can return. The three of them will join together in the same body, and one will become the "vehicle" for the other(s). No more reincarnations will be necessary.
All of this is alluded to in the verse "My nefesh has desired You at night; even (with) my ruach that is within me will I seek You…" (Isaiah 26:9).
[The interpretation:] My nefesh became purified until it was able to cling to You in the secret of "and cling to Him" (Deut. 11:22). It then desired You, and yearned to cling to You. The time of desiring and yearning is specifically at night, when souls may be deposited because they are ascending in the secret of Mayin Nukvin to cause a supernal zivug.
The strength of this yearning, because it is pure, makes possible total adherence. The nefesh can remain there and not descend.
In the morning when it comes time for the nefesh to descend once again and it does not, then "my ruach" can enter me instead. This is why it is not "my nefesh" that "seeks for You"/"in the morning".
Rather it is his ruach that enters him to become rectified.
Therefore, the initial letters of the Hebrew words that have been translated "in the night my nefesh, even my ruach" (bait-aleph-reish) spell "be'er" (well); this alludes to what was mentioned earlier, that the nefesh longs to ascend to the Supernal Well.
Hence, if a person knows on his own that he has rectified his nefesh, he can say the verse, "My nefesh has desired You at night; even (with) my ruach that is within me will I seek You (ashachreca)…" before laying down to sleep. He should recite it concentrating upon the esoteric meaning that has been explained here in order to attain his ruach, and similarly his neshama. Then he will not need additional gilgulim. Understand this esoteric secret well and be cautious with it.
However, the verse that we are accustomed to say, "In Your hand I will deposit my soul…" (Psalms 31:6), doesn’t help to accomplish what has been explained here. It only means that the nefesh will ascend as a "deposit". In the morning it will return to descend. However, the verse, "My nefesh has desired You at night; even (with) my ruach that is within me will I seek You…" means that the nefesh will remain Above, and that either the ruach or the neshama will descend in its place.
(Note: Shmuel says: The verse "My nefesh has desired You at night; even (with) my ruach that is within me will I seek for You…" is explained in Gate Six of Shaar HaKavanot. See there.)

Section 1: When Second Gilgul Is Like First

There are two other distinctions that apply only to gilgulim.
Firstly, if a first-time gilgul earns his Nefesh, Ruach and Neshama (NR"N) and then sins and blemishes them, in his next reincarnation he cannot rectify them all at once except through the device that was explained beforehand. When going to bed he should recite the verse, "My Nefesh has desired You at night…."
Secondly, if a first-time gilgul earns only his Nefesh, and sins and blemishes it, when he reincarnates he can achieve NR"N in that gilgul itself. Since he had not previously damaged his Ruach and Neshama, they can join the nefesh after it has been rectified, as if it were a first incarnation, just as it said, "If he merits more..."
This is not the case when they have all come, and all have become blemished. For how can a rectified Nefesh become the vehicle for a damaged Ruach or Neshama? However, if he only damaged the Nefesh, then all three can return together in a single gilgul.

Section 2: Association of Mitzvot to Tikun

It seems to me that all the aspects of rectification are really the fulfillment of mitzvot, which are dependent upon the "limbs" of the Nefesh. All blemishes result from violating negative mitzvot.
It is well known that there are 365 positive mitzvot and 248 negative mitzvot. The negative mitzvot tell us what not to do. Their number corresponds to the 248 limbs of the human body, which is made in the image of the Nefesh. Thus, each one of the negative mitzvot corresponds to one of the limbs of the Nefesh, and transgression of any one of them causes a corresponding blemish or damage in one of the limbs of the Nefesh.
The complete entry of the Nefesh into the body, which is called tikun of the Nefesh, is accomplished only through the performance of mitzvot. Although sins blemish the Nefesh, they do not prevent its sparks from entering.

Section 3: Reincarnation & Resurrection

However, there are two other aspects regarding this matter.
(The first aspect concerns a person) who only received a Nefesh during his first lifetime but didn't merit to completely rectify it--and then died. Since this first body did not complete the rectification of all aspects of the Nefesh, then, at the time of Resurrection of the Dead, only those parts that were rectified in the lifetime of that body return with it.
Therefore, when this Nefesh reincarnates into another body to complete its tikun, it can achieve NR"N.
Then all the parts of the Nefesh that were rectified in the second body, together with the Ruach and Neshama, belong to the second body at the time of the Resurrection.
The first body has no portion in the Ruach and Neshama, but it does have a share in part of the Nefesh, the part that was rectified with it. The remainder of the aspects [of the rectified soul] belongs to the second body.
This is like what was explained in Sabba of Mishpatim regarding Yibum. The first body did not succeed at procreating. It only merits the individual spark of the Nefesh. This is the spark that was left inside the woman during the first intimacy. However, the rest of the Nefesh with the Ruach and the Neshama belong to the second body.
This is the secret of what is written in the Zohar (Chaya Sarah 131a): "Those bodies that were not successful are as if they never existed." This is remarkable, because [it is known that] there is no Jew who is not "filled with mitzvot like a pomegranate" (Berachot 57a). Why should it (an "unsuccessful" body) be non-existent at the time of resurrection?
However, this alludes to the idea that the main source of pleasure in the Time-to-Come is on the level of Ruach and Neshama. This first body does not even have a completed Nefesh. All it has is the spark "left in his wife by the initial intimacy." Thus, it has no pleasure and is if it doesn't exist.

Section 4: Double Reincarnation

The first body merits to rectify the entire Nefesh, but later blemishes it.
When this Nefesh reincarnates with the Ruach and Neshama into the second body, they do so with the spark of another Nefesh in order to help them perform mitzvot.
This is called a "Gilgul Kaful" (Double Gilgul).
Remember this well.
However, at the time of resurrection the NR"N will return to the first body. The second body will only merit the spark of the additional Nefesh that came, since it was the main [vehicle] for it. The original Nefesh was completely rectified in the first body (and belongs to it). Thus he [the Nefesh of the second body] will have worked for another, as is alluded to by Rav Sheshet who said, "Rejoice my Nefesh! Rejoice my Nefesh! For you have I read … for you have I learned …" (Pesachim 68b).

Section 5: The Soul of a Convert

If a person merited his Nefesh, Ruach, and Neshama, but then blemished them, the three do not return together. Rather, each one returns in a separate gilgul. But what are the laws governing rectification of each one?
When a Nefesh reincarnates into a body for tikun and becomes rectified, then the Ruach is not able to join with it. As we have already mentioned, a blemished Ruach cannot join an already rectified Nefesh. And certainly a blemished Ruach cannot join the Nefesh before it is rectified because the Ruach can enter only after the Nefesh, which is on a lower level, is completely rectified.
Thus, the Ruach must reincarnate alone with the Nefesh of a convert whose Nefesh is in place of his own, and there it will become rectified. In the same way, the Neshama will come into another body together with the Nefesh of a convert.
This is the secret of what is written in Sabba of Mishpatim (98b): "The Neshamot that encounter the Nefashot of converts … and they merit through them." A Ruach alone, or a Neshama alone, can only enter a body if there is a Nefesh there. Instead (of their own Nefesh) they take the Nefesh of a convert, and through it they achieve rectification.
Having said this, we can answer an important question. The majority of people only merit their Nefesh. And only a small amount in these later generations ever merit to their Ruach and Neshama. Yet, we know that the son of David will not come until all the Ruchot and Neshamot are rectified (Talmud Yebamot 62a).
Now we understand that the Ruach and Neshama can reincarnate into other bodies on top of the Nefesh of a convert, and they, too, become rectified.
However, when the original Nefesh eventually achieves rectification, it can receive in place of his own the Ruach of a righteous tzadik whose deeds were similar to his. This will be in place of his own Ruach.
Similarly, he can achieve the Neshama of a righteous tzadik.
If his Nefesh leaves this world before the original Ruach has finished its tikun, then the Nefesh can, in the meantime, accompany the Ruach of the righteous tzadik to the World-to-Come and through it, receive its fitting reward. Once its own Ruach completes its tikun through its own gilgul in another body, as explained above, then the Nefesh will say, "I will return to my first husband," and it will reunite with its Ruach. Likewise, once the Neshama becomes rectified, his Nefesh and Ruach will return to become one with it.

Section 6: The Righteous and the Wicked

We will now explain the difference between a righteous person and an evil person. This will allow us to better understand the differences among the verses and the things discussed by our sages.
Sometimes we see that a person only reincarnates three times, according to the esoteric meaning of the verse, "Behold, G‑d does all these things, two or three times with a man" (Job 33:29). There is also the esoteric meanings of the verses, "For three sins of Israel, but for the fourth I will not return …" (Amos 2:6), and "…Who visits the sins of the fathers on the children unto the third (generation) and unto the fourth (generation)" (Ex. 20:5). Yet, it says in Sefer HaTikunim (69) that a righteous person reincarnates up to one thousand generations, and there are other sources similar to this.
The verse itself answers the question. The "four generations" refers to evil people, as it says, "…Who visits the sins of the fathers… to those who hate Me." In contrast, to whom is He "…doing kindness for a thousand generations" (ibid. 6)? The same verse answers, "…to those who love Me and keep My commandments."
Those who hate G‑d are the evil people, to whom the four-generation limit on reincarnations applies. Those who love G‑d are the righteous people, to whom "a thousand generations" of reincarnations applies.
The explanation is as follows: When the Nefesh of a person comes into the world for the first time and sins, becoming blemished and forcing it to reincarnate into another body to become rectified, this is its first reincarnation. If it doesn't become rectified, then it returns in a second reincarnation. If it is not rectified then, it returns in a third reincarnation, but from then onward he will not be able to attain rectification by reincarnating again. It is then said about it that "the Nefesh will be cut off from his people," completely (Gen.17:14).
However, this is only when a person failed to accomplish any rectification over the course of the first three gilgulim. On the other hand, if at some point during those three [reincarnations] he began the process of tikun, even a little, then he will not be cut off. It is even possible that he could return to achieve rectification over the course of a thousand generations, if necessary.
Hence, one who does not achieve any rectification at all is called "evil," but one who rectifies even a little is called "righteous." All his subsequent gilgulim will complete the rectification process.
I believe that I heard from my teacher that all this is only true regarding the Nefesh, since it is from the world of Asiya that is immersed in the kelipot. That is why excision (karet) is only mentioned with respect to the Nefesh, because only it can be cut off from holiness and remain immersed in the kelipot.
However, the kelipot do not have such a strong hold over the Ruach and Neshama, which are from Yetzira and Beriya. Therefore, a person is able to rectify them without failure, although there are those that accomplish tikun quickly, and there are those who do it over a longer period of time after many reincarnations.
How is such a thing possible? We have already discussed the verse (Samuel II 14:14) where it is written that G‑d "…devises stratagems in order that the banished ones should not be banished," that no Nefesh should descend into the kelipot and be cut off there, never to be redeemed.
However, this matter can be understood in the following way: The good that was accumulated during the three reincarnations is dispersed among others. The evil that is now left isolated and alone is dissipated and destroyed.

Section 7: Many Chances for the Righteous

There is another difference between a righteous and an evil person that will be elucidated now, and in doing so we will be able to understand what the sages wrote regarding Elisha (who was called) Acher.
"He (Elisha) cannot be judged because of his involvement with Torah."
If a righteous person learned Torah, especially if he is one of those from the "early generations," then he is not sentenced to Gehinom.
He must be cleansed of his sins [to the extent] that he will be able to enter Paradise. Therefore, there is no other tikun for him except reincarnation. For each and every sin that he did not atone for through suffering during his lifetime, and for which he cannot receive punishment in Gehinom, he will have to reincarnate. He will reincarnate as many times as is necessary in order to rectify each and every one of them.
Therefore, he will reincarnate through many gilgulim in order to atone and rectify his sins. This is not the case for an evil person who can go to Gehinom to be cleansed there of all his sins. He will not need to come back to reincarnate.
Now there is room for a question. Would it not be preferable to go to Gehinom to immediately clear all of one's sins, instead of returning through many reincarnations?
Humbly, I, Chaim, will answer this question. The Holy One, blessed is He, is Omniscient and knows that if an evil person reincarnates he will only add to his sins and the abundance of his transgressions will outweigh his merits. Since it is known that he has already completed the few mitzvot that are absolutely vital to the root of his Nefesh, it is better for him to be removed from the world. G-d removes him from the world, and lowers him into Gehinom to cleanse his sins, while the merit of his mitzvot remains intact. "G-d desires kindness!"
However, with respect to a righteous person whose sins are less than his mitzvot, the suffering during gilgulim can cleanse them.
His many merits will remain intact even while he is increasing them with each gilgul. His reward will be tremendous, without limit. This is along the lines of what the sages have said: "The Holy One, Blessed be He, wanted to merit Israel. Therefore, He gave them much Torah and mitzvot" (Makkot 23b).

Section 8: The Story of Rav Sheshet

Earlier we spoke of the gilgul of Rav Sheshet when discussing the concept of Double Gilgul. The Talmud says that Rav Sheshet was blind. When he studied Torah he was joyous and he would say, "Rejoice my Nefesh! Rejoice my Nefesh! For you have I read … for you have I learned!"
It seems hard to understand when they say that he was benefiting himself and not others!
"If you have become wise, you have become wise for yourself…(Proverbs 9:12)."
In addition, why did he specifically say "…my Nefesh"? And, why is all of this recorded regarding Rav Sheshet and no one else?
To answer these questions we require an introduction regarding his gilgul. Baba ben Buta the Pious was a student of the elder Shammai. All of his life he daily brought a Doubtful Transgression Offering.
It was Baba ben Buta who returned as the reincarnation of Rav Sheshet in order to complete some tikun that was required of him. Since King Herod had taken out the eyes [of Baba ben Buta], therefore he [Rav Sheshet] was also blind, as is known.
In the form of gematria called "AT-BaSh" the letters that spell Baba change into the letters that spell Sheshet.
Now we can arrive at the explanation. A person who does not complete his tikun in his first gilgul, even if only by a small amount, must come back to complete it in a second gilgul. When he completed his Nefesh in the first gilgul except for a small amount, and he reincarnates a second time, then all the reward for the Torah and mitzvot performed during the second gilgul are for the sake of the Nefesh that came to complete its tikun. At the time of the Resurrection, the Nefesh will return to the first body within which the majority of Torah and mitzvot that were required of him were performed. It had only come into the second body in a "borrowed" way.
Rav Sheshet knew that his Nefesh had first been in the body of Baba ben Buta, a man of great learning and well known for his piety. He only reincarnated a second time to rectify a small amount that had been left incomplete. This made his body sad, because it meant that all of his efforts were for the sake of that Nefesh, which in the end would return to that first body in the time of the Resurrection. All the benefit of the Torah that he studied and the mitzvot that he performed were for that Nefesh, and not his body. It was the Nefesh that had to rejoice, and not the body. Thus, he (Rav Sheshet) would say, "Rejoice my Nefesh…" and not me. "For you I read, for you I studied." It was for your benefit, and not my own.

Section 1: Two Types of Reincarnation & Ibur

There are two types of gilgulim and two types of ibur.
The first type of gilgul is when a single Nefesh enters the body of a person at the time of birth.
A second type is also possible: two Nefashot may reincarnate together also at the time of birth. This is called "Double Gilgul" (Gilgul Kaful). It was explained in the previous chapter, and in other places.
Both these Nefashot (in Double Gilgul) reincarnate and come into the world together when the person's body is born. They do not separate until death. They are called one Nefesh. As one they suffer the pain and punishments that are inflicted on the body throughout its lifetime, as well as the pain of death.
When he (the soul of the tzadik) comes for his own sake, then he does not enter the person until he is thirteen years old and one day. At that time the (host) person becomes obligated in Torah and mitzvot. In this way, he (the tzadik) can also rectify himself through this person and that is why he does not enter before this time, but only after the obligation of mitzvot has taken effect.
At that time the soul of the tzadik enters and spreads throughout the entire body, just like the person's own Nefesh. The two of them suffer all bodily pain together and equally. It remains there for a set time to rectify and complete that which it needs. Then, it leaves while the person is still alive, and returns to its place Above in Paradise.

Section 2: Four Souls, One Person

We will now further clarify the subject that we began previously. The verse says, " Visit the sins of the fathers on the children for three and four (generations)" (Ex. 20:5). This means that up to three reincarnating Nefashot can reincarnate with a new Nefesh together in one body at birth. This makes for a total of four Nefashot at one time. This is the secret of "four."
It is also the secret of the verse " two or three times with a man" (Job 33:29). Three Nefashot are able to reincarnate with one "man", who is this new Nefesh. However, it is not possible for more than this to reincarnate at one time. However, less than this amount is possible.
It is possible that one Nefesh can reincarnate alone in a body; or one reincarnated Nefesh with a new Nefesh. Or, two reincarnated Nefashot by themselves can go into one body; or two reincarnated Nefashot with a new one; or three reincarnated Nefashot by themselves; or three reincarnated souls with a new one. However, more than this is not possible within one body.
Know that those that are reincarnating together in a single body must all be of a single "root". This is the esoteric meaning of the verse " he shall redeem the property of his brother" (Lev. 25:25).
As a result, even though the first time gilgul has not committed any of the sins of the previous gilgulim, he will still have to cleanse the blemish and stench that resulted from their earlier sins. This will be the case if he is from a more internal [primary] level than the others, such as the sinews of Adam HaRishon, as opposed to the Flesh [which is more "external"].
This is in order to draw life to the entire root.

Section 3: Ibur & Growth

Ibur has similar limitations [as does gilgul].
Up to three Nefashot can come to help a person's Nefesh. The total will then be four. More is not possible, but less is.
However, those who had come in the secret of gilgul only came to help themselves, to rectify their sins, or to fulfill a mitzva they had yet to perform.
Expanding upon the discussion of ibur, the following is an example.
Consider a person who has reincarnated into a body to rectify himself. He has ten Nefashot in his root that are higher than himself. If he merits it, then the tenth, lowest Nefesh, which is still higher than he is, will enter him as an ibur and help him to achieve tikun. If he increases his merit then he will receive the ninth Nefesh as an ibur, and if he merits more, then the eighth Nefesh will enter. Thus, he will have received three Nefashot, and, including his own, there will be four in total. More than this is not possible.
However, if he further increases his merits, then he can even receive the seventh Nefesh as well, causing the tenth Nefesh to surrender its light to the three higher iburim.
This is the way it continues until he achieves the three highest Nefashot of the ten: the first, second, and third. The light of these three will be revealed in this ibur to assist him. The other seven will lose their light to them; in contrast to the light of the three upper Nefashot, they will seem as if they no longer exist. This is because only three Nefashot, in addition to the Nefesh of the person himself, are possible (in one gilgul).

Section 4: Two Sets of Three, Plus One

The verse says, "All these things G-d does, two or three times with a man," (Job 33:29).
In the first three gilgulim, the Nefesh of a person reincarnates by itself without any partnership in the body. However, if after these three times his Nefesh is still not rectified, it must come back an additional three times, but not alone since it lacks the ability to become rectified (on its own).
Therefore, it returns together "with a man." This is a righteous tzadik who will come as an ibur to help him and direct him in the right direction.
Therefore, the verse does not say "three times," which would seemingly refer to the first three times, but rather "two or three times…."
This teaches that during a second set of three gilgulim he will have a "man" as a partner with him.

Section 5: Connected Levels of Soul

A fascinating concept is explained in Sabba of Mishpatim regarding the body of someone who has reincarnated many times. In what body does the soul arise in the time of the Resurrection?
We have already explained earlier what the Introduction to Tikunim (pg.1b) says regarding the verse, " like a bird that wanders from her nest" (Proverbs 27:8).
And we have discussed what the Zohar says in parashat Pekudei (258a) with respect to the Shechina. She is exiled among the kelipot until her legs are immersed in impurity.
We also spoke about how the souls of righteous people are exiled with the Shechina in the kelipot as well.
In earlier times the souls that are exiled with her are the sparks and sections from the levels on which the Shechina stood at that time. It is the same in every generation.
Thus, at this time in history the Shechina has already descended until the legs, and the souls of these generations are from the level of the legs.
Since all the souls were exiled among the kelipot together with the Shechina, those earlier souls that were already rectified and elevated, now they descend to direct and correct the lower souls in order to rectify them.
Thus, we find that every soul has many parts and sparks, and they are all called a single soul, and this is true for all the souls.
When the time for resurrection arrives, each body will take its portion of soul according to the level (that was rectified) in its time.

Section 6: Switched Souls

It can be that even though a person has a single, pure, and elevated Nefesh, he may become angry, and it will leave him. A lesser Nefesh will replace it. Or, he may contract a terrible sickness, and an exchange of souls may occur. Or, he may contract a debilitating illness, and his Nefesh may be exchanged and go to another person, while he receives a different Nefesh. This is the secret of what is said, "A righteous person all of his life, only to become evil in the end" (Berachot 29a).
Or, just the opposite may occur.
Having said this, it is also possible for a woman who was originally meant to be the wife of a particular person, but his soul gets switched and she becomes the wife of the other person [into whom his soul migrated].

Section 7: The Legs & the Ten Martyrs

It is possible for the Nefesh, Ruach, or Neshama of a person to elevate its sparks that were immersed in the depths of the kelipot. They will be rectified through him, like what was explained concerning the deaths of the Ten Political Martyrs. See there.
The time of the Ten Political Martyrs was the time of the destruction of the Second Temple. At that time sin was so prevalent that people did not have the power to purify the sparks through prayer and to raise them up in the secret of ma'n.
Moreover, even the ma'n of bina descended downward and got mixed up once again among the kelipot, as it is written, "For your sins your Mother was sent away" (Isaiah 50:1).

Section 8: Return Due to Lack of Procreation

There is a difference between someone who reincarnates because he was childless and did not perform the mitzva of procreation, and someone who reincarnates because of any other transgressions that he may have committed. Someone who reincarnates for not having procreated will not be able to return alone, but only in partnership with another.
This will (also) be the case even if he is like Shimon ben Azzai who did not need to reincarnate to have children.
Nevertheless, when he reincarnates at birth because of a different sin, or to assist someone else, or to come as an ibur during lifetime, it will not be possible to return alone, but only in partnership with another.
Since he is "half of a body"; he cannot come alone.
It could be that this is also called a "Double Gilgul," as we have discussed in previous chapters. This gilgul is not because of yibum. So it seems to the humble opinion of Chaim.