Godssecret's Weblog

January 30, 2014, 2:24 pm
Filed under: small news

Lord James of Blackheath and his  $15,OOO,OOO,OOO

WTF ?????

“Foundation X” speech

James attracted some press and blog attention after a speech in the House of Lords on November 1, 2010, in which he claimed to have been approached by an unnamed organization wishing to fund massive public works projects in the UK with vast currency reserves backed by gold bullion.A Labour Party staff member and political blogger who wrote about the story speculated that the organization in question is the Office of International Treasury Control.possibly an organization though unknown or unacknowledged by any government to date. However, James has stated that he had not been approached by the Office of International Treasury Control, that there were no links between Foundation X and the Office of International Treasury Control,[12] that the Foundation X was a viable organization, and that the offer was in good faith. Further, in the course of the recorded speech James uses a comparison to the “total value of the Vatican Bank Reserves” to denounce the validity of the “total amount of bullion ever taken from the earth’s crust” as given by a “12 year old issue of National Geographic (magazine)” (the alleged single source for this figure), which had been used by Lord Strathclyde to dismiss the claim for the assets of Foundation X to be backed by bullion. In this speech Lord James of Blackheath neither identifies Foundation X with the Vatican or the Vatican Bank nor does he hint on any such connection.[13]

On Saturday November 6, 2010; the HM Treasury issued a statement which contradicted James’ earlier claims; denying that any meeting took place between Lord James and Treasury commercial secretary Lord Sassoon and a representative of the group which had been referred to as ‘Foundation-X’.[14]

“Fed Fraud” speech

James attracted some press[15][16] and blog[17] attention after another speech in the House of Lords on February 16, 2012, in which he claimed a massive $15 trillion money-laundering fraud from the United States Federal Reserve in the name of “Yohannes Riyadi” – a man who may or may not exist. James offered to provide evidence and asked for an official investigation (Hansard, transcription 16 Feb 2012, Column 1016, from 5.20 pm).[18]



Jews do alot for being 0.18% of world population
January 30, 2014, 1:39 pm
Filed under: Jews | Tags: , ,


He who isn’t generous is not from the offspring of the fathers. One who is stingy, a fool with his money, isn’t generous is not from the offspring of our fathers it says about him “the generous of the nations are gathered” (Psalms 47:10). He is a stingy man poor of knowledge, afterwards he didn’t do kindness for the masters of the Torah so they would be supported through his hands. Torah without the commandments is not the Torah of Hashem (The God).

(Zohar Tikunim)

Ashkenazi Jews rank smartest in world

Studies show descendants of Jews from Medieval Germany, throughout Europe have IQ 20% higher than global average. According to a study performed by Cambridge University called, “From Chance to Choice: Genetic and Justice,” Ashkenazi Jews have a median IQ of 117. That’s 10 points higher than the “accepted” IQ of their biggest competition, Northeast Asia, and 20% higher than the global average.


Established by Swedish inventor Alfred Nobel in 1895, the Nobel Prize is a set of annual awards bestowed upon individuals in recognition of cultural and/or scientific advances in six categories – Literature, Chemistry, Economics, Physics, World Peace, and Medicine.

Jews constitute less than 0.18% of world population

Between 1901 and 2013, the Nobel Prize has been awarded to approximately 855 laureates.

At least 22% of them have been Jewish.

91 percent of Jews finishhigh school

compared to 76% of American Non Jews.

65%of Jews earn a college degree

compared to 24% of American non-Jews.

A lot more info at



Connection of the “Mishcon” (tabernacle) to Purim
January 27, 2014, 10:45 am
Filed under: PARSHA TRUMAH | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,









Trumah Bs”d

Its the same story over and over again. GOD raises up Amalak (negative destructive force) when the Jews forget where GOD is , as Rabbi Kahana says in Pesicta. Amalak is the dog that bites them to remind them of Hashem. As when there is no where else to turn almost everyone returns to GOD with tefilla (prayer) with their heart. Tefila from ones heart is the opposite of Amalack as Yosef Yitzchak Shneerson explains that Amalak is the power opposite that of Teferet (balance and harmony). It creates situations so that one cannot turn to GOD with their heart. Now is the time of year we remember Amalak, and our victory over them during the time of Mordichy and Ester. In our parsha it written


This is the offering you shall take of them Gold, silver, brass, blue, purple, scarlet and linen”. On purim we read in the Magilla




There were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble; the beds were of gold and silver, upon a pavement of alabaster, marble, mother of pearl, and precious stones.”


It is no coincidence that verses containing gold, silver, blue, purple and linen are mentioned in both places. This is to remind us that the triumph over Amalack, who is the manifestation of the essence of the negative spiritual force opposite Yisrael, is only by Torah. By absolute dedication to GOD in all things. Then GOD will enable us to do what is right. As the Jews did in the time of Mordichy and Ester, saying “We are with Mordichy and the Torah or death”. At that time all the people decided to fast against the threat Haman had made against the Jews so to push off its judgment. We were willing to Give our lives because of our belief in GOD . Easter instead of hiding her identity as a Jew from the King so to guard her own life stood up for her people. Putting the needs of the nation of Yisrael above her own.


This brings us back to our parsha Truma as the “Mishcon” (Tabernacle) represents the spiritualization of the worlds. The GR”A in Aderes Eliyahu (36:8) writes that the building of the “Mishcon” is described seven times. The Tabernacle alludes to the deepest secrets.  The sages say that each component of the “Mishcon” corresponds to something in the spiritual worlds which manifest this world. Its boards are the Angels called Sarafim as stated in the Zohar. The rings that hold up the curtains are as the stars in the heavens. The 12 elements involved in construction of the “mishcon” coorespond to the 12 tribes, 12 constellations. The part of the parsha dealing with the ark, has exactly 12 verses Each parsha lists Linen-silver- gold- purple and blue. Silver is white which corresponds to the sefira keter and the level of the soul called Yechida. This is the dedication of our delight and will to the will of GOD . Linen can be dyed any color as the sefira Chuchmah is the color containing all colors corresponding to the soul level called Chayah. This is the dedication of our creative powers to Divine activities. Gold the Ar”i tells us corresponds to Binna, Which corresponds to Divine understanding and one’s Nashama. Their intellectual soul being dedicated to the search for GOD and using ones intellect in their Divine service. Purple is Teferet corresponding to our Ruach, emotional soul. We must be filled with love and fear over Divine will. And finally the Ar’i tells us that Blue corresponds to the Nefesh, our physical existence. We must use our bodies to only do that which GOD wants. With all these powers we can fulfill the verse.


Make me a Mishcon and I will dwell in them” Then we will be fitting vessels for the Divine presence to dwell in us like at Mount Sinai. The Rambam writes that “the secret of the Tabernacle in the desert was that the glory of God which came down on Mount Sinai openly should dwell upon it in a more concealed manner. The name “Ohel Mo’ed,” which is repeated many times, means “the Tent of Meeting” – in this tent God would meet with Moshe and give him commandments for Yisrael. The Torah specifies many  times that the purpose of the Mishcon is to serve as a place for continued revelation to Moses in order to complete the giving of the Torah. (25:22, 29:42-43, 30:6, 30:36). One thing we can learn from the construction of the mischon is that we have to do something to have a revealed presence of God be with us. By fulfilling the commandments of the Torah we make ourselves into a dwelling place for the God.


” The Tabernacle in the desert was or is (its now hidden in a hidden cave by the dead sea they say) a portable, internalized Sinai. That moved with the Hebrews in their wanderings.

As we make ourselves a Mishcon to GOD from the powers of our soul as shown above. Also there are 18 commands in the building of the mishcon corresponding to the 18 vertebrae in the spine of man which correspond to the 18 blessings of the Amida. When we make ourselves a Mishcon to GOD then the story of Purim, of Amalak will have reached its conclusion. As they will have no place to exist. By being nullified to Divine will with in ourselves our lives. Likewise will Amalak be nullifed outside also depending on our merit. Our success at nullifying Amalak’s powers of doubt and coldness to GOD in our Divine service. Then we shall see the Temple built, The glory of GOD revealed with the coming of The Messiah Quickly in our days.

January 22, 2014, 8:20 am
Filed under: CAVANOT, kavanot, letters, Mesorah, Misa Markava | Tags: ,





  4. THE LETTER ל “LAMED” IS GOING UP ך is going down
  5. ת is the lowest , the “seal” of Malchut
  6. םמןנץצףפכך– Do Kavanot short and long
  7. Letters of Shacrit “NETZ CHAMA” (hours) by astology are
  8.    The vowel “cholem” and letter  are both  ש “Chashmal”
  9. אם גזצ
  10. ט high
  11. Binah and Tevunah, indicated by the letters samech and mem

ת is Low, it receives all before , without “degash” is soft

ר are all , no degash (soft sound)

  1. ע is lower Yesod of Shabot it is low ,  The upper Yesod  it is High  ט
  2. ל”פ Go up, נ”צ go down , ם vibrates
  3. This is all that
  4. can be said

January 19, 2014, 2:07 pm
Filed under: gallery | Tags:









Messianic figures

that did not

come through

This post has

been updated

more Messiah

souls added

















Russian bear hunting armor from the 19th century

bear hunt




THE DEEP SECRETS OF REINCARNATION ! read slowly a few times
January 19, 2014, 2:02 pm
Filed under: gilgul, PARSHA MISHPOTIM | Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,


Attain the Heights of Spirituality —- NOW


The teachings concerning “Gilgul” (Reincarnation) are are so deep Chym Vital called all the chapters in Shar Gilgulim introductions, Introduction 1 introduction 2 etc,,, There is no pen that will prove sufficient to record all the details of “gilgul”  in a book. Nevertheless, an understanding person will comprehend and make the necessary inferences on his own  Many of the teaching that follow were give by Elijah the Prophet to the Holy Ar”i (Shar HaGilgulim introduction 2 )

Parsha Mishpotim begins “and these are the judgments that you shall set before them”.

R. Shimon informs us that the “judgments” referred to in the above verse referred to the punishments involved in one’s incarnation in this world. Everything is in measure and equality, to pay back to everyone in accordance with their sins. In general its better not to have to come down here, its better “upstairs”.

To begin with  Eve brought death into the world as it says in the Yalkut Shimoni, Bereshith. She was reincarnated as BatYah, the daughter of Pharaoh, thanks to her the world survived because she Moses] from the water (Exodus 2:10). She had the merit of having the name “bat Yah” (daughter of God), like Eve. who could also be called a “Daughter of God” as she had no Human parents. According to the Zohar, Eve also brought about Abel’s death (Tikkun Zohar 69:118b). BatYah, however, saved Mose’s life. We thus see it was the merit of BatYah, the reincarnation of Eve, that Moses who is a reincarnation of Abel who saved the Children of Israel from Egypt and gave them the Torah. Therefore BatYah completely atoned for the sin of Eve.

When Adam and his wife Eve sinned, as well as Cain and Abel, their children, all the soul-sparks became mixed together. Accordingly, sparks of Adam combined with those of Cain and Abel, and sparks of Abel with Adam’s and Cain’s, etc. Therefore, sometimes the Nefesh of a person will be from Cain, but the Ruach comes from Adam. For once they mixed together, they bond. Sparks of Adam often come together with sparks of Cain, the Ruach from Adam and the Nefesh from Cain. It is the same matter with respect to the Neshama with the Ruach and the Nefesh . Cain and Abel were born with a Nefesh of Asiyah , Ruach of Yetzera and Neshama  of Beriyah, as well as the level of Nefesh of Atzilut which was previously Adam’s, their father’s  Cain and Abel were born with a Nefesh of Asiyah , Ruach of Yetzera and Neshama  of Beriyah, as well as the level of Nefesh of Atzilut which was previously Adam’s, their father’s . As is known, every soul has levels called “oar makif”  [surrounding light] and “oar penimi” [internal light]. (Shar HaGilgulim introduction 30,32)

Each individual receives the appropriate “gilgul” (incarnation) in accordance to the sins that they have performed. Those who enjoyed sin just a little died an easier death; quickly [and without suffering]. Those who had greatly enjoyed sin and had blemished greatly, this type of person would suffer through days of famine and want, and would live to see his children murdered before his eyes (G-d forbid). As is well known, man includes all the worlds. Even though he may not presently merit all of them. Still, he can achieve all of them through his actions. The Talmud says, “Anyone who is greater than his friend, his evil inclination is accordingly greater.” (Sukka 52b).

The Degel Machaneh Ephraim (The Bal Shemtov’s Grandson) teaches us that at times one person takes another to court, and he knows that he is in the right. However, the case in Torah law judges him guilty rather than innocent. This has happened becouse he is liable to the other person from a previous reincarnation.He who takes money dishonestly will also pay for it in the future in this incarnation or another. Thus there are so many laws of money and damages.


All aspects of all souls were included in Adam. Adam’s body was made up of 248 organs and 365 sinews. Each organ and sinew is a Primary Source of souls. Adam was the father of all. Adam included all souls within himself. Afterward, all were included within the three Patriarchs: Avraham, Yitzhak, and Yaakov. After this, all were included within the twelve sons of Yaakov, who fathered the twelve tribes. After this, all were included within the seventy souls who went down to the land of Egypt with Yaakov. After this the seventy subdivided into 600,000 main Sparks. Each a complete Partzuf, containing 248 organs and 365 sinews. This further subdivided into 600,000 Secondary minor Sparks. There are 613 Sparks in each and every one of the 613 major roots. Each Spark divides into a number of Sparks. There is a Major Spark that divides into a thousand Minor Sparks, and there are those that divide into a hundred, and so on. However, all the 613 Major Sparks, in their entirety, do not divide into more than 600,000 Minor Sparks. There are only 600,000 souls and the Torah itself is the source of all Jewish souls the place from which they are hewn.. Therefore, there are 600,000 explanations on the level of “Peshat” on the level of “Remez,” on the level of “Drash” and on the level of “Sod.” (Shar HaGilgulim introduction 17)


Adam’s “right shoulder” is one great main Source. It is the Source known as Hebel (Abel). The right shoulder of Adam divides first into three forefathers, then into twelve tribes, and after that into seventy souls. All of them together are the partzuf of a single person. After this, the seventy roots divide up to 600,000 soul-sparks.  The left shoulder of Adam is one main root, and it is a whole partzuf. The left shoulder divides into no more than 70 Minor Roots. Kayin consists of this one Major Root that includes 70 Minor Roots comprised of 600,000 Minor Sparks.  All the individual soul-sparks of the Heel of the parzuf of the Major Root called Kayin [Cain], which is the Left Shoulder of Adam, all together are called one, entire Major Soul. There are 613 major souls in each of the Major Roots, and this entire Heel is one of the 613 major souls in the Root of the Left Shoulder that is one Major Root. (Shar HaGilgulim introduction 11) In Shar gilgulim its written In the humble opinion of Chaim (Vital) The head of the heel is Hezekiah, and the end of this heel, that is the heel of the heel, is Rabbi Akiva and ben Mahalelel. (Shar HaGilgulim introduction 31)

Each one of the Minor Roots divides into 613 Sparks that are internal and essential. These are the Torah scholars in this Root. Around them are the branches, who are the householders and masses. These are without any specific number. (Shar HaGilgulim introduction 31)

Most souls are from Cain and Abel, the sons of Adam. Both Cain and Abel contain good and evil, good from the side of Adam and evil from the “zuhama” [filth] of the snake that went to Eve. However, since Cain is from the side of gevurah, evil adhered to him more than to Abel, who is from the side of chesed. Know that Cain is the level of the left arm of every parzuf in every world, whether in Arich Anpin, Abba  and Imma, or Zeir Anpin and Nukvah in Atzilut , or in BY»A Beriyah,Yetzira, and Asiyah. Abel is just the opposite, the level of the right arm of every parzuf in every world.  The three lower worlds of Bria, Yetzerah and Asiyah are called ‘arms’, whereas the world of Atzilut is called ‘wings’. Thus, Cain is the left wing of Atzilut and Abel is the right wing of Atzilut.  These levels of wings and arms have both “aor makif” and “Aor penim” as well. (Shar HaGilgulim introduction 35) The Nefesh of Atzilut removed from Adam by his sin was divided between Cain and Abel. Thought it is always correct to say that the right precedes the left in importance and stature, here it is different. For the manifestation of Kayin and Hevel were as a result of the sin of Adam. Kayin is still the first born, and as such the more important. Amalek is from the evil side of Cain. Those souls of the Kayin source have included some of the greatest of the Prophets and Sages, among them King Hezekiah, Rabbi Akiba, and the author, HaRav Chaim Vital. (Shar HaGilgulim introduction 31) Great souls from the source of Hevel included Aaron the Cohen. The root of Abel divided into many levels of roots, principally two soul-roots: The roots of Haran and Nahor, the brothers of Abram. Nahor reincarnated into Hur the son of Miriam  (Moses’ sister), while Haran reincarnated into Aaron also both Lot and Haran were from the Abel-root. From Lot later came King Rehoboam. Moshe Rabbeynu himself was from Abel, but Moshe includes both sides Cain and Abel. Also from Abel’s root are Hur ben Miriam and Ahab. Aaron was Haran the brother of Abram. Haran  came to the world rectify the sin of Adam who had performed idol-worship. However, not only did he not rectify, but he didn’t even believe in God until after Abraham came out of the fiery furnace, as the Sages say. Therefore Haran was burned in Ur Kasdim. After that, he reincarnated into Aaron to rectify the sin, but in the end he did just the opposite by making the  Golden Calf. Really he should have instead sacrificed himself when the Mixed Multitude came to him and said, “Arise and make a god for us.” (Ex. 32:1).This was not rectified until Uriah the Priest. Before this he reincarnated into Ya’abetz the Judge. He sinned then as well, constantly making vows, as the Sages say on the verse, “Ya’abetz called out to the God of Israel, saying, If you will bless me” (Chron. I 4:10) Therefore, he reincarnated into Tola the son of Pu’ah the Judge. He was called ‘Tola’ after ‘tola’a’ [worm], whose strength is in its mouth, to hint that he had come to rectify the vows that came forth from his mouth. He sinned in another way as well, as the Sages explain on the verse, “He dwelt in Shamir, in Mount Ephraim.” (Judges 10:1) For, he remained in a single location in one city, rather than traveling from place to place to judge Israel. This prevented the people from coming to him for judgment because of the need to travel. Therefore he reincarnated into Samuel the Prophet, who rectified this sin by traveling from place to place to judge the people, as the verse says. Aaron was reincarnated into Uriah the Kohen of Kiryat Ye’arim, who was killed by King Yehoyakim. Through this, he was forgiven for the death for which he was culpable as a result of the Golden Calf. However, Nadab and Abihu also reincarnated with him into Uriah the Kohen as an actual gilgul, since they died because of him, as we said on the verse, “God became very angry with Aaron to destroy him.” (Deut. 9:20). (Shar HaGilgulim introduction 33) Hillel and Shammai, both were from the root of Abel. However, Hillel was from the side of chesed of Abel, and Shammai was from the side of gevurah of Abel. Know Rabbi Akiva and others like him, are from the root of Cain (Shar HaGilgulim introduction 34) , which is from  Gevurot of Hod of Dat — the fifth Gevurah  . Also, all the souls from Gevurot of Hod in the Dat of Leah are related to the root of Rabbi Akiva — they are considered one root. You can draw a parallel from this to the root of Abel, which is from the “chasadim”  of Dat. This is the issue of the Cain-root, and from it you can extrapolate and apply to the Abel-root . In Sefer HaTikunim, Tikun 69. we learn that the place of the soul-root Rabbi Akiva ben Yosef was the hands. In the secret of, “And his hand was holding the heel of Esau.” (Gen. 25:26). The hands have the ability to go down as far as the heel or as high up as the head, unlike the rest of the limbs. Therefore, these limbs fell to the depths of the kelipot, until the heel. Rabbi Akiva was able to understand more than Moses as he was from Cain and Moses was from Abel. (Shar HaGilgulim introduction 28) Moses went up, he found The Holy One blessed be He tying crowns to the letters. He said to Him, “Who is causing You to do this? He answered him, In the future a Sadeek will live named Akiva ben Yosef . And he will learn mounds and mounds of paths from each crown’ . “This is because someone who is from Abel can only understand until the crowns of the letters, called the “tagin”. Someone from the root of the second level of Cain can grasp even the “tamim” or more. As a result of his awesome deeds Moses was able to understand everything. The only the prophet Ezekiel used the term “Kohanim-Levi’im” because he was from the root of Cain, the firstborn. He prophesized in this way, as in the time of Mashiah, those who now Kohanim will then be Leviim, and those who have been Leviim will then be Kohanim. The entire root of Abel who are now  Kohanim will then be Leviim. (Shar HaGilgulim introduction 35)

The good of Cain, the firstborn, fell into the heel of the “kelipot”.. When Jacob fathered Issachar, he gave him the good portion of the firstborn of Cain that he had taken from Esau as an inheritance. Jacob himself is so called because of the heel.  Regarding (the birth of) Issachar Yakov gave this good to him through Leah when he lay with her, and from this came Issachar. This is the secret of Zohar Rut that: “From Issachar comes Rabbi Akiva” (Zohar Chadash 81a) because he is the secret of the heel. (Shar HaGilgulim introduction 36)

The good of Cain reincarnated into Nadab and Abihu, for the two of them are one, as it says in the Zohar in Acharei Mot and Pinchas, “The two of them are one body”. The good of Cain reincarnated into Nadab and Abihu. It went into Pinchas in the secret of “ibur”, who was Elijah the prophet. It remained there until the incident with the daughter of Jephtach, after which time it was removed from him. Later it reincarnated into Samuel the prophet, only to later return to Elijah the prophet in” ibur”, From there it went to Elisha the prophet, and then to Hezekiah the King of Judah. Then reincarnated into Yochanan High Priest Kohen Gadol the Chashmony, then into Akavia the son of Mehalelel, and after that into Rabbi Yochanan ben Zakkai Hakohen. From there it reincarnated into Rabbi Akiva ben Yosef, and this is the secret of what is written, “Three lived until 120 years of age: Moses, Rabbi Yochanan ben Zakkai, and Rabbi Akiva”. (Rosh Hashanah 31b). After that, it reincarnated into Rav Yaiba Saba, mentioned in the Zohar in the portion Mishpatim, and later into Abaye. This is the secret of what the Sages say, “Rabbi Yochanan did not overlook any verse, mishnah, etc., or question of Abaye and Rava”. (Succah 28a) (Shar HaGilgulim introduction 36)


Moses spent forty years in the house of Pharaoh, forty years in Midian, and forty years leading the Jewish people. Rabbi Yochanan ben Zakkai spent forty years in business, forty years learning, and forty years teaching. Rabbi Akiva was a simpleton for forty years. Then he learned for forty years, and then he taught for forty years. All these souls had a strong connection to Moses, for all souls are included in his, but particularly those of these  tzadikim. However, as explained elsewhere, it was only the level of the Nefesh that reincarnated into them — their level of Ruach and Neshama did not come from this root. A holy and special Nefesh entered Rabbi Akiva as the son of converts, it was one of the wasted drops that had gone out from Joseph when he was seduced by the wife of his master, a non-Jewess. The nefesh of Rabbi Akiva is not like the rest of the souls that are created by the “zivug” of tzadikim in the Garden of Eden, as mentioned in the Zohar. But is a very great and holy nefesh, but because of the sin of Adam and his son Cain, it fell down into the depths of the kelipot, and later caused the incident when the seed left Joseph. Therefore, it needed to enter the world at the time of intimacy into the body of a convert. The nefesh which enters the body of a convert after conversion is enclothed within another nefesh, which comes as the result of the  zivug of tzadikim in the Garden of Eden. It is this Nefesh that caused him to be a simpleton for the first forty years, in the secret of what the Sages say, “Converts are difficult for Israel like thorns”. (Yebamot 47b). (Shar HaGilgulim introduction 36)

Chym Vital writes  “my teacher told me at length about many of the people who came from this root of Cain.

He told me these souls are from Cain , Keinan, Mehalelel, Yuval, Yavel, Lemech, Issachar, Shelah ben Judah, Jethro, Nadab, Abihu, Nachshon ben Aminadav, Netanel ben Tzo’ar, Korach, Datan, Abiram, Pinchas, Otniel ben Kenaz, Karmi father of Achan, Shamgar ben Anat, Samson, Elkanah, Samuel the prophet, Aviah ben Shmuel, Chaver Hakini, Ya’el the wife of Chaver Hakini, Ephlal, Sismai the friend of the father of Sucho, Yishbach the father of Ish Tamua, Yashuv, Lechem, Jesse the father of David, Avishai ben Tzroya, Shima the brother of David, Do’eg, Achitophel, Aviah ben Rehoboam, Elijah the prophet, Elisha the prophet, Jonah ben Amitai, Chiel Beit Ha’eli, Navot Hayizraeli, Michah Hamorashti, Nachum Ha’elkoshi, Hezekiah the king of Judah, Menasha ben Hezekiah, Uriah the Kohen, Zechariah ben Yevarchihu, Ezekiel the prophet, Eliyahu ben Berachel Habuzi, Chananiah the friend of Daniel, Nedavia ben Yechaneyah the king, Aneni ben Eliyoani.

These Tanaim  are attached to the root of Cain, Matityahu ben Yochanan the Chashmonite High Priest, Yosi ben Yochanan of Jerusalem, Netai of the Arbel, Akavia ben Mehalelel, Rabbi Yochanan ben Zakkai, Rabbi Akiva ben Yosef, Rabbi Yosi Hagalili, Yonason ben Hyrcanus, Chananyah ben Chizkiah ben Gurion, Abba Shaul, Rabbi Yishmael ben Elisha High Priest, Rabban Gamliel, Rabbi Nehurai the Elder [mentioned] in the book of the Zohar in the portion Tetzave, Rabbi Yaiba the Elder [mentioned] in Mishpatim, Rabbi Chutzpit the Translator, Rabbi Yehudah ben Elai, Rabbi Yosi ben Meshulam Kehala Kadisha, Rabbi Achai bar Yeshaya, and one from Rabbi Shimon bar Yochai’s group mentioned in Idra Raba of Naso, but my teacher did not want to reveal to me who, and I don’t know why. (Shar haGilgulim intro 36)

There are a few other Tanaim who are attached to the root of Cain, though I don’t know in which way. They are: Rav Shamaya the Pious One of the portion of the Zohar of Balak, the Rav of that brilliant child mentioned there, Rav Tzadok the Kohen, Rav Kisma the father of Yosi ben Kisma, and Rabbi Kruspadai of the portion Shelach in the book of the Zohar and the book of Tikunim. Chyim also writes that The Holy Ar”I once told him that Rabbi Yosi Hagalili is from the left “peah” of the head, from the level of  א ל שד”י , which is in the parzuf of the left-shoulder, which is in the partzuf of the Cain-root.

These are from the Amoraim from Cain, Rav Huna, Reish Galuta [Leader of the Exile]of Babylon during the time of Rabeinu Hakadosh (Rabbi Yehudah the Prince) ,they brought him for burial in the Land of Israel to the cave of Rabbi Chiya, Yehudah and Chizkiah sons of Rabbi Chiya, Rabbi Levi ben Sissi, Rabbi Shimon ben Yehotzedek, Rabbi Tsadok the student of Rabeinu Hakadosh, Rav Yirmiyah bar Abba of Rav’s time, Ulla bar Koshav in the days of Rebbi Yehoshua ben Levi, Rabbi Shilo for whom the miracle occurred in the chapter ‘One Who Sees’ of Berachot.

Rav Yayvo Saba Amorai student of Rav, father of Rav Chana, and the father-in-law of Ashian ben Nidbach. Pinchas the brother of Shemuel. Rav Misha from the time of Rav Yochanan. Rav Yisa Amora, who was Rav Assi the Kohen. Rav Chilkia bar Abba, Rav Shamen bar Abba, Rav Akiva Amora, Mar Ukba, Rav Zrika, Rav Schorah, Abaye, Rav Bibi bar Abaye, Rami bar Chama, Rami bar Yechezkel, Rav Dimi from Neharde’a, Rav Nechumi, Rav Mesharshia, Nasan d’Tzutzisa Reish Galusa, Rav Shemuel ber Shilas, Rav Yamar, Rav Avin Nigra, Rav Tanchum from Noi.

Rav Yayvo father of Rav Samma, Rav Safra in the days of Ravina, Rami bar Tamari, Rafram bar Papa, Rav Zeira bar Hillel, Rav Zeiri from Dehavas, Ravin and Rav Dimi who went up from Babylon to the Land of Israel, Rav Chana from Bagdad, Rav Chiya from Difti, Rav Shisha the son of Rav Iddi, Iyo, Avdimi of Rebbi Yehudah HaNadua, Rav Malachav, Rav Chama bar Buzi, Yehoshua bar Zarnuki, who was called Chiya bar Zarnuki in the Talmud, a mistake. Shivchas son of Ravina, Rav Tiviyumi, Shabsai Otzar Piri, who was one of the kelipot from this root of Cain.

These are the Poskim are from the root of Cain, Rashba, Don Vidal dei Telusa, author of the Maggid Mishnah. Rav Yosef Karo, author of the Beit Yosef and the Shulchan Aruch. (Shar HaGilgulim introduction 36)

All those mentioned are from the second level of Cain, and only on the level of Nefesh. This is so as the sin of Adam caused the Ruach from the root of Adam to become mixed together with the Nefesh of Cain or Abel, and vice versa causing a Ruach from Abel to be with a Nefesh from Cain, or the opposite.

However, Abaye who was called Nachmaini — his Nefesh, Ruach, and Nashama were all from this second level of the root of Cain.

When sparks by necessity,  passes the way of Imma some light remains behind, one is very close to the root of Cain. The sparks of the root of Rabbi Chutzpit the Translator, whose beginning is Laban the son of Nachor.

Ezekiel the prophet is from the seed of Adam, before his son Cain was born. Ezekiel was the level of the legs of Cain.

King Hezekiah and Rav Mesharshia are both from the level of the head of the Cain-root. (Shar HaGilgulim introduction 36)

Cain and Abel committed their own sin in addition to that of their father Adam causing their sparks to become more deeply immersed in the kelipot. In each generation some of their sparks reincarnate into the world to become rectified. The level of of the souls of a particular generation can be either that of the sparks of the head, or the eyes or shoulder, feet or other limbs. (Shar HaGilgulim introduction 3) A limb is composed of Flesh, “Giddim” and Bones. All of the 248 limbs of the souls of Adam are comprised of  flesh, tendons, and bones, as is known. (Shar HaGilgulim introduction 11) The flesh and the bones are the positive “mitzvot” of that limb and the tendons are the negative “mitzvot”.  These tendons are not included in those that comprise the 365 Tendons.

These “giddim” of the limbs are not the same as the 365 “giddim” (Shar HaGilgulim introduction 11) , but are small “giddim” in each limb (Shar HaGilgulim introduction 31). The left heel of this parzuf divides into more than the 613 soul-sparks from which come the souls of Hezekiah the King of Judah, Rabbi Akiva ben Yosef, and Akavia ben Mehalelel. There is a link joining the souls of this root The left shoulder of Adam, which is called the Cain-root. It is considered only one limb, but as with all limbs, it incorporates flesh, tendons, and bones. The tendons in each of these limbs are not included in the 365 “giddim”  of the 248 Limb  If someone from the Left Heel of the partzuf that is the Left Shoulder, which is the Root called Kayin accomplishes “tikun”, then he causes a “tikun” for all the sparks of that Heel. If he causes a blemish, then he blemishes all of them. It is like this with souls of every limb. One defect by one’s sins does not blemish all the levels in all the worlds. There is a blemish that flaws his Nefesh from the realm of Asiyah, and there is a blemish that flaws his Ruach in Yetzira, etc. If his individual spark blemishes within Asiyah, then all the sparks of this Heel within Asiyah become defaced like him. It is the same in all the other worlds. There is a blemish that flaws a Nefesh from the realm of Asiyah, and there is a blemish that flaws his Ruach in Yetzira, etc. If his individual spark blemishes within Asiyah, then all the sparks of this Heel within Asiyah become blemished like him. It is the same in all the other worlds. (Shar HaGilgulim introduction 11)

  Adam’s left shoulder is one great main Source. This is the source of the soul of Kayin (Cain, son of Adam). It is a complete Parzuf, that is divided into 70 Secondary Sources. These 70 Secondary Sources in turn subdivide into 600,000 Secondary Sparks. The sin of Adam caused all souls to fall into the depths of the klipot (evil forces). The “klipot” are nourished by the light of souls they capture. Thus the “klipot” greatly endeavor to cause people to sin, in the same way people pursue their food. For when a person sins, this causes his soul to enter into their domain, and they are thus sustained by it. They hope the entrapped soul will be theirs for a very long time. (Shar HaGilgulim introduction 27)  The “kelipot” themselves are actually called the level of death, Holiness is the Living God, King of the world. Therefore, the “kelipot” chase after Holiness which is called life in order to feed from them and survive. When the side of Holiness is among the “kelipot” they are able to derive sustenance and can survive. The moment the source of holiness leaves them, they die. So they pursue Holy sources to cause a Holy soul to sin. Sometimes the “klipa” fear that a “sadeek” will do an important mitzvah and cause a soul to be removed from among them. So be careful.  Souls are entrapped under the control of the klippot only by not elevating. Elevation is achieved through the energy work performed by the observance of the “mitzvot” (commandments), in all their details. (Shar HaGilgulim introduction 15,16)   In the Left Shoulder there are 11 positive mitzvot and 15 negative mitzvot that pertain to it. Everyone who is from this shoulder is obligated to fulfill these mitzvot more than all the other 613. (Shar HaGilgulim introduction 11)


Avraham’s soul was entrapped among them. So he is called a “righteous convert”, for his soul had come forth from the klipot and uncleanliness. As he was born to Terach the idol worshipper. Avraham, through his submission to God, was able to convert the evil that was attached to himself and turn it to good. Thus making the tikun (fixing) he made,he freed many sparks, trapped souls. Souls incarnate as families. Evil souls still have a connection to the righteous soul family members. Each soul family has the obligation to rectify all of its members. So it was Avraham’s job to rectify Terah’s soul because they were of the same Source. Don’t be surprised that the higher soul of Avraham could have been born as the son of a lower soul. The relationship of father and son enabled Avraham to do what he needed to do. Terah was the refuse of the holiness of Avraham’s soul. (Shar HaGilgulim introduction 15)

The child receive makiff lights from their father and penimi lights from their mother. These makiff lights are from Chuchmah of Abba and the penimi lights are of Imma. The father gives a portion to his soul to his child. It becomes a external garment of his soul. It guards and guides the sons soul. If there are less then 500 levels of difference between the soul of the father and his child the portion of the father’s soul that he gave to his son will stay with the child, even in the time of the Messiah. (Shar HaGilgulim introduction 10) Not only is one’s soul rectified by the Torah and “mitzvoth”, but even their father merits from the repentance of his son. We see this with Job who was a  “gilgul” of Terach, the father of Abraham who repented because of Abraham. God tricks the kelipot, in order to save those who stray from being pushed off completely.  (Shar HaGilgulim introduction 15)


There are many levels of souls. The female slave in parsha mishpatim is the “am haAretz” (common man) that dresses in the good of klippa Noga. The mother, slave and handmaid are souls of the worlds of Bria, Yetzera and Asiyah, being the Nashama (Intellectual soul), Ruach (Emotional soul) and the Nefesh (Animal soul) respectfully. There are five names for levels of the soul. This then is their order from below to above: Nefesh, Ruach, Nashama, Chayah, and Yachida.A man does not get all these aspects, all at one time, but only according to one’s merits. The level of Arich Anpin is quite hidden and not referred to. Neshamot come from the level of Atzilut, “Ruchin kadishin”  from the level of Beriyah, “malachim” from the level of Yetzirah, and ofanim come from the level of Asiyah. The difference between the souls of angels and that of man is that these angels come from the zivug of ‘haneshikin ha’elyonim’ [ supernal kisses; unification of chochmah and binah) whereas souls of men come from the lower “zivug” which occurs in Yesod. There are countless levels of soul roots in between.  The souls of Beriyah are greater than the angels of Beriyah itself and how much more so than the angels of Yetzira. The same is true of Yetzirah and Asiyah. The souls from the Keter of Beriyah are greater than the angels from the Keter of Beriyah (Sarafim). However, the angels from the Keter of Beriya are greater than the souls from the Chochmah of Beriya and this is the way it is throughout. (Shar HaGilgulim introduction 18,19)

  The main Nefesh is that of the world of Asiyah, Ruach of Yetzirah and Nashama of the world of Briah. Yet there are these levels of soul in each world also. And from even each of the 5 parzufim. The Neshamot from Arich Anpin of Beriya are called the “Yechida of Beriya”. Those from Abba are called soul levels called “Chaya”. Those from Imma are called “Neshamah”. Those from Zeir Anpin are called “Ruach”. Souls from Nukvah of Beriyah are called the “Nefesh” of the “Neshama” that is from Beriyah All these five categories that are from the five partzufim of Beriya are called the Neshama that is from Beriyah. All five of them equal the five categories of Neshama of Atzilut. Similarly, the souls from the five partzufim of Yetzira divide into the Yechida, Chaya, Neshama, Ruach and Nefesh. They are all called the Ruach that is from Yetzira. All these levels of Souls that we  mentioned is composed of 248 limbs and 365 sinews. Every limb from the 248 limbs of the soul of Adam includes its own set of 248 limbs. Someone who comes from the shoulder includes 248 limbs from head to heel (of the shoulder limb). Thus someone whose soul is specifically from the heel of the shoulder does not have to rectify the entire shoulder and all its defect,  just the level of the heel itself. However, if a soul-spark from the level of the heel caused a defect, then all the sparks of the heel do have to rectify this blemish, since all of the sparks of the heel are interdependent. When the entire heel is rectified, then not one spark will have to reincarnate to rectify any defects for the rest of the sparks of the shoulder. (Shar HaGilgulim introduction 11.29)


The souls from the five partzufim of Asiyah divide into the Yechida, Chaya, Neshama, Ruach and Nefesh. They are all called the Nefesh that is from Asiyah. Behold, souls have been explained in general and in particular.

There are four worlds called Atzilut, Briah, Yetzirah, and Asiyah. Each world has within it Five Partzufim (faces of Divine emination). They are Arich Anpin Abba, Imma, Zeir Anpin and Nakavah. It is also known that from every aspect

Within the four worlds there comes forth the souls of mankind. Souls that come forth from each of the 4 worlds are of 1 of 5 aspects, corresponding to the five Partzufim in that world which is their source. The level of soul that comes forth from Arich Anpin is called Yachida, from Abba is called Chayah, from Imma is called Nashama, from Zeir Anpin is called Ruach, and from Nakavah is called Nefesh. Accordingly are their 5 levels of souls in each world from its parzufim. Each of the 5 levels of soul contains in itself these 5 levels. Each level also is made of 613 organs and sinews. For example, the Yechida of Atzilut is divided into the 613 organs and sinews. When Adam HaRishon sinned he blemished all the sparks of his Nefesh, Ruach, and Neshama. throughout their 248 Limbs and 365 Tendons. Thus causing there to be many sparks in his head, in his eyes, and in every limb needing refinement. (Shar HaGilgulim introduction 11,29) The sin of Adam caused Each of these 613 aspects further subdivide to 613 aspects. Each of these sources contains no less than 613 main sparks, each is an individual soul. These are called the 613 main Sparks. Due to the sin of the Atz Dat (tree of knowledge), they were blemished, and they divided into even greater numbers. Now each of the 613 main Sources is divided up into up to 600,000 Secondary Sources, but there can be less . The 613 main Sources are not required to subdivide equally but All depends, all division is according to the level of blemish. There are those main sources that are subdivided into only one hundred and others into more than 600,000 Secondary Sources. This is also what happened with the 613 main Sparks within each and every one of the 613 Sources. Each spark subdivided into many Secondary sparks. As a result of the sin of Adam, instead of having 613 main Souls which subdivide into 613 main Sparks, we now have 600,000 Secondary Sources, that can subdivide into 600,000 Secondary Sparks for a total of 360,000,000,000 sparks. (Shar HaGilgulim introduction 11)

Each aspect of the five levels of the soul is completed  through the 3 levels of  “Ibur”, “Yenika”, and “Mochin”, alluded to in the verse, “His mother would make him a small robe, etc. ” (Samuel I 2:19) (Shar HaGilgulim introduction 1) Even if  one  ascends their Nefesh to keter of Asiyah,  it remains on the level of the Malchut of the keter of Asiyah, if the  root of the Nefesh  is from the level of Malchut. if the  root of the Nefesh  is on the level of Teferet, it remains on the level of Teferet. But a nefesh rooted in Malchut of Asiyah can ascends upward according to the person’s actions, up until the level of the keter of Asiyah.  This is true regarding any of the levels of Asiyah. But in Yetzira, Beriya, and Atzilut, its different. The reason for this difference is that in Asiyah many kelipot are nourishing much more that from the worlds above.  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  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. , Even though a person has already rectified t his Nefesh in Asiyah, still, he must fear that the kelipot there will sieze upon it. (Shar HaGilgulim introduction 1)

The rectification of the Ruach  from the world of Yetzirah is through involvement with Torah according to Mishnah and Talmud, for its own sake. The rectification of the Neshama that is from Beriyah is through knowledge of the Inner Torah, its secrets, which are contained in the wisdom of the Zohar. (Shar HaGilgulim intro 11) One who occupies in secrets of the Torah can merit a Nashamah and can merit to draw flow from the name אהי”ה And join together the 3 names that rise up (yichud) יב”ק .   The 12 Permutations combine to 60 myriad from the combinations of the “nikud”. They are aspects of the 4 “yesodot”. In each of the 4 “yesodot” in all the purmutations of יהו”ה . So the Nashamah is divided into many parts according to the permutations, in this is the secret of “gilgul”. Portions are reincarnated each goes in in its proper time. (Shar HaGilgulim intro 19)

There are some roots of souls of men and their feminine soul-mates, who have fallen  into the kelipot. It is possible that the males will be able to leave the kelipot  but their female consorts cannot go out at all until Mashiach comes. (Shar HaGilgulim intro 8 ) In reference to the verse “God settles the individuals into a house, He releases those bound in fetters” (Psalms 68:7), the Sages of speak of a first and second soul-mate. The sages say, “pairing soul mates is as difficult as the splitting of the Red Sea”  refers to the second soul-mate.  as when a person is a new soul, in the world for the first time, then his soul-mate is born with him, and when it comes time to marry, they arrange the moment, making it simple for them to meet. Know, in many instances we see that the second marriage is better than the first. (Shar HaGilgulim intro 20)

If a man sins and needs to reincarnate, then the verse “His wife will go out with him” applies to him, as says the Saba in parsha Mishpatim of the Zohar. She will reincarnate into the world for his good. When the time comes to get married, heaven will not assist them and he will only succeed after great effort. Since he was forced to reincarnate as a result of his sin there will be those who will accuse him and want to prevent her from being available to him and they will cause fighting among them.  The generation of the desert along with the “Erev Rav” (Mixed Multitude) will reincarnate in the final generation. This is hinted to by the verse “as in the days of leaving Egypt” (Michah 7:15). Moses as well will arise among them, since they are all from the secret of Dat:  In that generation every Torah scholar will be dominated by his wife. As in the generation of the desert, the wives did not give their earrings for the golden calf while the men did. (Shar HaGilgulim intro 20)

“Behold, God does all these things with man two or three times”(Job 33:29);  is the secret of “gilgul”. It says “with man” and not with woman as generally women go to Gehenom after incarnation and are cleansed and do not require “gilgul” but only come back to this world to help a man.  But there are exceptions,  A community leader who lords himself over others reincarnates into a bee, as Rabbi Nachman bar Yitzchak said: “Pride does not suit women. Two women were proud, and the names of both were not positive: one was called ‘bee’ and the other was called ‘weasel’”. (Megila14b) He was referring to Deborah the prophetess, who lorded herself over Barak when she sent for him and did not go to him herself (Judges 4:6). (Shar HaGilgulim intro 22)
The other was Chuldah the prophetess, who insulted Zedekiah the king when she said, “Speak to the man” (Kings II 22:15), as opposed to “Speak to the king,” as the Sages say. From their words you can see that Deborah was a proud woman, and therefore she didn’t perform any work and was very talkative, never remaining silent. Therefore, a leader who lords himself over the community, and one who speaks improperly, comes back as a bee who have these two traits. (Shar HaGilgulim intro 22)
“Sadeekem” and Torah scholars can not enter the fires of “Genenom”, because of their involvement with Torah, which prevents their entry. Therefore, they need to reincarnate in this world to cleanse their sins for, “There is no righteous person in the world who does good and does not sin” (Eccl. 7:20). As they made repentance for their errors.  Completely righteous people like King David or the Prophet Daniel, God wanted to make known that they were in the world-to-come and that they would not require neither refinement of “Gehenom” nor “gilgul”. As it says, “Had I not trusted that I would see the goodness of God in the land of life!” (Psalms 27:13), and, “One thing I asked from God, this that I shall seek. That I dwell in the House of God all the days of my life.” (Psalms 27:4). This was also stated by Abigail the prophetess when she said, “The nefesh of my master is bound up in the bundle of life” (Samuel I 25:29). Of Daniel it was said, “As for you, go to your end where you will rest.” (Daniel 12:13). We see stated in Midrash Ne’elam of the Zohar on the verse, “For all the good that God did for David and Israel his people” (Kings I 8:66), that King David stayed in the world-to-come seven years after his death before they allowed him to enter the upper Jerusalem. (Shar HaGilgulim intro 22)

Every  person if he is willing to perfect his actions can acquire higher levels of Ruach Similarly, this advancement continues, and a person can ultimately obtain a Neshama from the uppermost part of Beriyah,  The Ar”i writes that Ruchot or Neshamot of the righteous are joined to a soul by “ibur,” to assist a person in his service of G‑d. When a Nefesh is “ibor” in a body that it has “yichus” to it shares in the reward and punishment but portions of the Nefesh that do not have “yichus” to the host body get reward for the Holy work the body they occupy does but they do not share in punishments for its sins. 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. One can even recieve “ibor” of Moshe Rebennu. There is no generation where there is not the Ruach of Avraham, Yitchak, Yaakov and Smual. 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, 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: (Chagiga 15a). Understand this deep secret well.  A person can perform a  mitzvah or mitzvot relevant to a “sadeek” then the Nefesh of that “sadeek” 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). The souls of “Sadeekem” who have already died and are in “Gan Aden” greatly desire to rectify and bring completion to the souls of people living in this world who come from their root as there is great benefit for these “Sadeekem”  by the good deeds performed by living people who share their root. When one leaves this world they can rise up to the level of the “sadeek” who was “ibor” in them, if they share the same level. (Shar HaGilgulim intro 2, 3)

Earlier souls that were already rectified and elevated, descend to direct and correct the lower souls in order to rectify them. It is possible to become rectified and purified to the point that one’s Nefesh will actually become refined 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 the Nefesh of the sadeek. 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 Nefesh from whence he came. All of this is the reason for the help and assistance of the righteous soul. Because of things as this its possible to  have a Nefesh from Asiyah, and the Ruach and Neshama from Yetzirah. Or, the Nefesh can be from Yetzirah and the Ruach and Neshama from Briah. Alternatively, the Nefesh can be from Briah while the Ruach and Neshama are from Atzilut. However, when we say that sometimes the Nefesh and Ruach  from Yetzira, or from Beriah, it does not mean that he lacks a Nefesh from Asiyah. If a person merits Ruach from yesod of Atzilut then he will be called “Ish Elokim” (Psalms 90:1) husband of the “Matronitah” (Zohar). Regarding him it says, “A Tzadik rules upon the fear of the Lord”. (Samuel II 23:3). (Shar HaGilgulim intro 2,5)

The secret of the verse “two or three times with a man” (Job 33:29) is that 3 Nefashot are able to reincarnate with a man at a time. However, it is not possible for more than this to reincarnate at one time in one body. As far as “ibor” Nefashot go there are “Nefashot” in a persons root that are higher than himself. If he merits it, he can cause  a “ibor” of a Nefesh  that is higher than his own to enter him and help him to achieve tikun. If he increases his merit then he will receive another even higher Nefesh as an ibur from his own root of his Nefesh, and if he merits more, then then a even higher Nefesh from the source of his Nefesh will enter him. And this this can continue as the man gets higher and higher Nefashot from his own source but with all these “ibor”  he will have only 3 Nefashot, and, including his own, there will be 4 in total. More than this is not possible. But what happens is that as he increases his merits, then he can even receive higher “ibor Nefeshot” as well, as a higher “ibor nefesh ” enters it replaces a lower one so he will never have more that 3 “Nefashot” at one time, plus his own. (Shar HaGilgulim intro 5)

If a person merits obtaining his Nefesh, Ruach, and Neshama, and then blemishes them through sin, and does not make “tikun” of his blemish 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. (Shar HaGilgulim intro 1)

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). One’s Ruach and Nashamah can not join together in one body except with their original Nefesh.(Shar HaGilgulim intro 1)

Now, after this person dies, his [own rectified] Nefesh will go together with this Ruach [of a righteous person] and through it [i.e. the Ruach] receive the blessing fitting for itself. When his own Ruach, which joined with the Nefesh of a convert, becomes completely rectified, then his original Nefesh will say, “I will go and return to my first husband,” since it has been rectified. 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.  (Shar HaGilgulim intro 1)

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. (Shar HaGilgulim intro 2)

Once the Nefesh is rectified, he will not receive his Ruach until after he dies. Then the Nefesh can reincarnate with the Ruach. Once they become rectified and they are ready for their Neshama, they cannot receive her until they reincarnate again. Then they can merit their Neshama., There are exceptions to this.

. We learn from Safer Bahir the souls of the wicked can’t leave from here but must “gilgul”. The Sefer HaBahir insists that a person pursue the wicked in order to find merit for them, like one who runs after saving his own life. This is because the evil person, whom the “sadeek” pursues to find merit, may possess good sparks that the righteous person lacks, while he himself may have received the evil person’s bad sparks. However, through a loving relationship, he the “sadeek” can extract the good sparks from him and achieve completion, while giving away the bad sparks and completing the other’s evil. This is the secret meaning of, “The righteous person takes his portion and that of his friend in the Garden of Eden; the wicked one takes his portion and that of his friend in Purgatory” (Chagigah 15a) (Shar HaGilgulim intro 20)

The main thing of Nanhaga (Divine guidance of the worlds) is involved in “gilgullim” (reincarnation of souls). There are 2 kinds of gilgullim of “Nashamot” (souls). According to the actions of man, “gilgul” is given for his tikun (correction). Souls need to work hard to fill lackings, and make a complete “tikun” (repairs). To each is a different “nanhaga” (Divine guidance-Providence). A soul may gilgul within a man at any time after birth and there are Souls that gilgul in a man’s body from the time of birth.

When a person is born, his Nefesh (Animal soul) enters him. Ideally at the age of 13 one receives revelation of their Ruach, If they do the work required. At 20 their Nashama becomes revealed to them. If they do what is required of them. Such a person successfully completes the rectification of all three levels of soul in a single lifetime. Such a person would not need to reincarnate ever again, at least not for the sake of personal rectification. However, few people ever achieve such. Most People because of sins must go through all their lives with only their Nefesh that they received at birth. If one does not act with proper righteousness, one never finishes building and completing their Nefesh, thus not being able to advance to the next steps of building and rectifying their Ruach and Nashama. Therefore they may require to reincarnate many lifetimes. If one does not completely rectify his Ruach, then his Nashamah will not enter him and he will remain with only his Nefesh and Ruach. Only the part of any level of soul that has yet to be rectified is vulnerable to damage from the impact of sin. If in one gilgul one aquires both levels of his Nefesh and Ruach and he damages both. Only his Nefesh must return in gilgul. But because he did damage in Yetzera (his Ruach) in this lifetime he may be punished severely. If one has a opportunity to do mitzvot (commandments) and does not, they may have to return in gilgul to do so. One who does not learn all 4 levels of Torah will require gilgul. A person who does not learn Torah blemishes the  sefirah of Tiferet,  in each of the Four Worlds of ABY”A Torah is on the level of Tiferet. A person is not complete until that he fixes and merits to take the level of soul “Yachida of Arich of Atzilut”. A person can blemish or fix sparks that are from their same source such as the left heel or left shoulder by his actions. But he does not effect soul sparks from other sources. One does not effect damage in all levels in all worlds, but damages done are very specific. (Shar HaGilgulim intro 20)

At times a Nefesh becomes rectified and purified to such an extent that it need not come back again with the Ruach for its rectification. Instead it remains above in a place fitting for it, “bound up with the Bundle of Life” (Shmuel 1:25:29). The Ruach then has to come back and reincarnate with the Nefesh of another person. (Shar HaGilgulim intro 2)

If a person rectified his Nefesh and came back to receive and complete his Ruach but sinned, it will not affect his Nefesh. For, this would force the Nefesh to have 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 require rectification. In other words, once the Nefesh has been completely rectified and he has reincarnated to work on his Ruach. He does not start from Square One once again. Rather, the Nefesh is protected against any further damage for otherwise, the rectification process would go on forever for some people. They will reincarnate together until the Ruach is rectified. Then the first Nefesh will come back with the Ruach in order to receive and rectify the Nashamah. Or, the Ruach may come back by itself with the Nashamah until the Nashamah is rectified, after which time all three of them no longer need to return and are instead “bound up with the Bundle of Life,” as is fitting for them. (Shar HaGilgulim intro 2)

The father gives an exterior garment to the soul of the son , his surrounding lights which helps him and guides him down the proper path. The Internal Light of one’s soul is drawn from the energy of their mother. If there is less than five hundred levels difference between the soul of the father and that of the son, then the portion of the father’s soul will remain with the son’s even in the time of Mashiach., but in the time of Resurrection of the Dead or in the World-to-Come everything returns back to its root. They will separate completely.  (Shar HaGilgulim intro 10)

On the other hand, if there is a difference between them of five hundred levels, or more than five hundred levels, then the lesser will be nullified within the greater. They will permanently unite forever, and they will never separate. The two of them will become one root. This is in regards of a father with a son. (Shar HaGilgulim intro 10)

Regarding a teacher and his student, a teacher gives some of his spirit to his student, like a father does to a son. However, it is a more forceful connection. The spirit stays with the student forever, and they never separate. (Shar HaGilgulim intro 10)

If the father’s intentions were for good during the time they conceive the child, but that of the mother was bad, then the Surrounding Light of the child will be righteous, but the Internal Light will be wicked. With the passage of time the Surrounding Light will overcome the Internal Light, and he will be completely righteous. This is because the Surrounding Light includes the Internal Light, and it ,the Surrounding Light, will overturn it to purify it. If you see a person who is light like an eagle and runs like a deer in all his activities and quick in all his work, it is because the Surrounding Light that comes from the energy of the father dominates over him and propels a person to the place that it wants. If the father’s intention at the time of conception was for the sake of the mitzvah, then this child will be quick to do the work of Heaven, and he will be very great in Torah. However, if his father’s intentions were one for his own enjoyment and not the “mitzvah”, then he will be quick in the tasks of this world. If his mother’s intention was for the “mitzvah”, then he will be lazy to do the work of this world. However, if her concentration was not upon the “mitzvah”, then the son will be lazy in the work of Heaven.  (Shar HaGilgulim intro 10)

If the father’s intentions are for evil, but the mother’s is for good, then the Surrounding Light will be bad and the Internal Light good. However, after a time the Surrounding Light that is bad will overcome the good Internal Light and it will also become bad.

A “Nefesh” is given 3 ”gilgulim” to begin ”teshuva” if it is not successful it is then destroyed from our people and descends to one of the 7 dwelling places of Gehenom to be forgotten for all generations. It is written “Behold, God does all these things, two or three times with a man” (Job 33:29). There is also 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 can reincarnate up to one thousand generations. The answer to this is that  the verse referring to “four generations”  of “gilgul” is referring to evil people, as it says “Who visits the sins of the fathers… to those who hate Me.” In contrast, to the righteous with whom He is “doing kindness for a thousand generations” (ibid. 6) Those who hate God are the evil people, they have a four generation limit on reincarnations if they do not produce merit in their lives. Those who love God are the righteous people, to whom “a thousand generations” of reincarnations applies. When the Nefesh of a person comes into the world and sins, it can return in 3 reincarnations. But if all 3 of these incarnation the soul made no “tikun”  from then onward the soul will not be able to reincarnate again. It is then said about this Nefesh that  “The Nefesh will be cut off from his people” (Gen.17:14). This soul is called a “rushah” (wicked person). The Holy Ar”I said that this is only true regarding the Nefesh, which is from the world of Asiyah which is immersed in the kelipot. That is why “karet” (excision- being cut off) is only mentioned with respect to the Nefesh, because only it can be cut off from holiness. This is all so as Chym Vital explains in Shar Gilgulim that 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. God removes him from the world, sends him into Gehinom to cleanse his sins, while the merit of his mitzvot remains intact. “God 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. (Shar HaGilgulim intro 4)


One can even reincarnate from one species into another. Rav Nachunyah ben Hakana teaches By facing away, ignoring the commandments while in exile one can be “gilgul” as an unclean animal. In Sefer Haredim it is written that when a person reincarnates into an animal, beast, or bird they remember their past life. This (memory) causes much sorrow and pain, seeing how they have fallen from heaven, from the image of man to the image of a beast. Reincarnation also occurs in food. A food that was defiled, or which did not attain the goal that God prescribed for it, must be rectified. Thus vegetable matter is incarnated as a animal which in turn  a human being makes the tikun for it by eating it. Reincarnation to someone incarnated in a stone or into a plant happens at specific times of the year. Someone who reincarnated into something inanimate for a few years, when the time arrives for him to ascend to the higher level of plant, he can only do so during the four middle months of the year: Av, Elul, Tishrei, and Cheshvan. If the time to ascend occurs during these four months then he will ascend. If not, he will have to wait until these four middle months come around again. The time to be elevated from plant to animal is the first four months: Nissan, Iyar, Sivan, and Tammuz. The time to be elevated from chai to midabair is the last four months: Kislev, Tevet, Shevat, and Adar. The order of ascension for soul incarnation is in steps from the mineral to Plant, then to animal, and finally to human, sometimes a person can climb two levels at once. Someone who has reincarnated into water and salt is not considered to be part of domaim, rather tsome’ach, since water is life-giving — it flows and it is not stationary like dust. Salt itself is made from water and therefore is it considered part of plant. This is what the Sages say : One who takes salt from his quarry is guilty of ‘cutting’, and as it is well known [in the laws of Shabbat that] such cutting only applies to things belonging to the plant kingdom. (Shabbat, Chap. 7). Some people reincarnate into water, which is considered on the level of vegetation, as we mentioned previously. This can happen to a person who spills blood in this world, and you can remember this from «you will spill blood on the ground like water (Deut. 12:16). Any soul that is judged in the heavenly court, someone goes before him continuously announcing his “gilgul” or punishment, never leaving him. There is also one ‘enforcer’ assigned to him, punishing him as is fitting. For example, in the case of one who reincarnates into water, the enforcer stands over him continuously, constantly lowering him into the water for the duration of allotted time. (Shar HaGilgulim intro 22)


The Arizal explains that there are more than one type of gilgul (incarnation). Gilgulim that occur during the lifetime of a person are called “ibur” (pregnancy). These souls can enter one at any time after birth and the soul may stay with them for a moment or the remainder of a lifetime. Some mitzvos have the power to draw down the Nefesh of a righteous person whereas others can draw down the Ruach. The Arizal explained, a person can have up to four souls in his body at one time. These souls are all from the same source. Ibur can benefit both the host body and the guest soul. If the person maintains the appropriate level of righteousness the extra soul will stay with him. This could be for the rest of the host person’s life. If so the connection will remain even after death. And, that can help a person to achieve a much higher level of reward in the World-to-Come than he otherwise might have received on his own. (Shar HaGilgulim intro 2)

There are completely “New souls”, some of these souls were not included in the body of Adam when he sinned. These souls that were not part of Adam’s soul when he was first created. These are truly completely new souls They will receive their Ruach at 13 and their Nashama at 20. They are able to change their evil inclination to become like a angel. Other than “new souls” All other souls that come into the world are old souls. They are all born from the Unification of Back to Back. A person who came into the world for the first time (a New soul), the Sabba of Zohar Mishpatim explains, If he merits  they bring him a Ruach; if he merits more, they bring him a Neshama,. This is not the case, as we have explained, for someone who reincarnates and usually must return in “gilgul” to receive the next level of soul if they merit to it in a life time. There are special cases when the need is great that one with only a Nefesh 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 but this is not the norm. It does happen at times that when a person sleeps at night and deposits his Nefesh with God, When he awakens in the morning, his Ruach will then enter him. After a Nefesh has become completely rectified, it leaves a person at night while he sleeps, and the Nefesh of a convert enters him in its place in the morning together with the Ruach of the man himself. The Ruach will be clothed within this Nefesh until it is completely rectified. At that point the first Nefesh will return to the body, and they remain together. If the person merits even more afterwards, in the morning his Neshama will enter him and remain there until completely rectified. , The main “tikun” is when one sleeps and deposits their soul by saying upon lying down, “In Your hand I entrust my spirit” (Psalms 31:6). At that time, the soul is elevated through a higher level of “zivug” and then returns as a new creation, in the secret of “They are new every morning” (Lamentations 3:23). This can similarly occur in the secret of “nefilat apayim”. (Shar HaGilgulim intro 19, 35)

Souls that leave the Kelipot and which are elevated into the world of holiness in secret of “ibur” only happens as a result of the prayers of the Jewish people through “yichudim” (supernal unifications) a “Sadeek” makes in this world, as discussed in Sha’ar Ruach HaKodesh. These souls from a transgression while they were in this world, descended into the depths of Kelipot.  If a particular soul is elevated from the Kelipot enters the Malchut for rectification, then that soul in the Malchut has the ability to seize blemished souls and bring them up in secret of ibur. Through the meditation of Falling on the Face prayer called “Tachnun”, only the Ruach can be withdrawn from the “kelipa” before the rectification of the Nefesh is completed. This process of drawing out a higher level of soul before the Nefesh has completed its tikun only applies to the level of Ruach. Under no circumstances can the Neshamah be drawn from the depths of the” kelipot” until the Nefesh and the Ruach have been completely rectified. A soul in the Malchut, it is constantly elevating “mym nukvin”,as a result of this it is elevated and it is able to elevate souls as well. A in the Malchut gives ability to  blemished souls to becomes enclothed in their souls and become rectified. This soul that they raise from the “klippa” remains with them until the time of resurrection, at which time it is separated from them. There is no “Sadeek” in the entire world who does not have two souls, as mentioned in the Zohar  with respect to the verse, “These are the generations of Noach,  Noach”, and likewise, Moses, Moses, and, Samuel, Samuel. For this reason the name is mentioned twice. Each “Sadeek” has 2 Ruach one in Heaven and one on earth. (Shar HaGilgulim 13,14)

There is also the case of a man born with 2 Nefesh in his body, this is called a double “Gilgul”. They are called one soul. It can handle all the trouble and difficulties it faces ((Shar HaGilgulim 4-6)


The Zohar states at the beginning of the portion Noach in the Tosefta on the verse “Noach, Noach” (Gen. 6:9) that every righteous person has two Ruach, one on earth below and one in Heaven above. Understand this, it is the secret of, “Behold My witness is in Heaven ”  (Job 16:19) which refers to Chanoch, and Elijah to because he too is a heavenly angel. This is the secret of “He appointed it as an testimony to Joseph …”(Psalms 81:6) — since Joseph merited to receive the Neshama of Chanoch. “Joseph was handsome” (Gen. 39:6)  because he merited Adam’s beauty, which came to him from the edge of the Neshama of supernal Atzilut. However, Joseph did not merit this until the night of the “end of the two years,” (Gen. 41:1) when it was decreed that he should leave jail, that very day he rose to greatness. So is it written, “He appointed it as a testimony to Joseph  when He went out over the land of Egypt.”  (Psalms 81:6) This becomes understandable when you recall  that the Ruach or the Neshama enters a person at night while they are sleeping.  (Shar HaGilgulim 32)

Moses merited the Dat of Atzilut. The three forefathers Abraham, Isaac, and Jacob merited to Chesed, Gevurah, and Tiferet of Atzilut. (Shar HaGilgulim 31)

A man who only performs  mitzvah’s minimal physical requirements merits only to the Nefesh called Asiyah. However, he is similar to a woman whose husband has gone overseas and has left her without clothing, food, or drink. He is like the Shechinah that sits in exile and darkness while her house lays in ruin. That is what a Nefesh of a person is like without a Ruach, they are without light and intelligence for understanding. Know. the majority of people only have the soul level Nefesh. (Shar HaGilgulim introduction 1) 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). (Shar HaGilgulim 18)

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.

This is the order of the five levels of souls

When Adam sinned some of the souls in him were removed and returned to their holy places. They are called level one souls.

1) Truly new souls can remain within the Malchut within the secret of the fetal stage for a period of twelve months, after which time they will descend into a body in this world. Thus, we find women whose term of pregnancy is twelve months, as mentioned in the Talmud. (Shar HaGilgulim 13)

2nd Level Two souls are those who remained with Adam and which are considered new to some degree have the ability to remain within the Malchut for nine months before coming into the world. Souls that remained with Adam, but the kelipot have no effect over them are level two souls. They can only merit to reach in this world the wings of malchut of Atzilut, called the nefesh of Atzilut the first time of incarnation. Higher than this they cannot reach the first time, only after they come back another time. Since those from this level can reach the  Nefesh of Atzilut the first time, these righteous people are called ‘angels’. Any time you find the term angel used for a righteous individual they will be from this root. Rabbi Yehudah bar Illoy was from this second level. Our Sages hinted to this in the Talmud by writing that every Friday he used to wash his face and feet in honor of Shabbat and was similar to an angel of the legions of God. (Shabbat  25b). Yehudah and Chizkiah, the sons of Rebbi Chiya, are also called angels, also being from the root of the second level of soul. Our Sages alluded to this when they taught, «In Heaven two angels, Gabriel and Michael argued — and some say two Amoraim in the west. Who were they? Yehudah and Chizkiah, the sons of Chiya. (Baba Batra 75a). But Chanoch, who received the “zihara illah” a neshama of Atzilut, those from the world of Atzilut are called an angel, and can rise to the level of an angel. The nefesh-spark of the Rashba, and that of Rabbi Yosef Karo, the author of the Beit Yosef and the Shulchan Aruch of the previous generation, were from the feather of Rabbi Yehudah bar Elai. (Shar HaGilgulim 35)

3rd Level souls are of Cain and Abel and are also considered new on some level, but they have two blemishes. As a result, they can only remain in the stomach of Malchut for a seven month period of time. Souls that remained with Adam and fell within the kelipot  are level three souls, some are male souls in male “klipa” some are female souls in female klippa. (Shar HaGilgulim 13)

The 4th Level of souls are the souls that fell off Adam into the kelipot. These now  have left the kelipot and descend into this world for the first time. Nevertheless they are like the rest of the previous levels that have come a second time. They are considered to be old and reincarnated souls. Therefore, whether from Level Four which have come for the first time, or from the previous levels that have come for the second time or more, they only remain in the stomach of the Malchut for forty days, the time it takes to form the fetus. After that, they descend into this world.

The 5th Level of souls, those of converts, only remain in the stomach, the Malchut, for three days. The time it takes for the seed to fertilize. After that, they come into this world. (Shar HaGilgulim 7,13)

There is a type of soul that is a result of Adam’s sin, after which his limbs fell off and he was reduced until he was no higher than one hundred cubits

These sparks of his soul that left him at the time of the sin returned to the depths of the kelipot.  It was from this level that the soul of Seth, the son of Adam was taken. These souls that fell amongst the kelipot after Adam sinned, from which came his son Seth and others. Are called old souls and the lowest of all of the types, because they fell from Adam and splintered into many sparks and pieces as a result of his sin. They are called old, meaning from a previous gilgul. (Shar HaGilgulim 7)

Abel’s  Nefesh and Ruach were damaged and mixed together with evil, his  Neshama remained completely good. His nefesh reincarnated, it first went to Seth the son of Adam. The evil was separated out and was later given to Balaam the wicked. The little amount of good that was in Balaam reincarnated into Nabal the Carmelite, which was the beginning of the tikun. Balaam’s only power was in his mouth, by speaking “loshon hara ”  and cursing. Therefore, after Pinchas killed him he reincarnated into a rock that could not speak, to rectify the “loshon hara” that came from his mouth. However, when Nabal followed in his ways and  spoke loshon hara about King David saying, “Who is David and who is Ben Yishai?” (Samuel I 25:10), he reversed the tikun. Not only did he not rectify the previous sin but he added to the damage. Therefore it says, “and he was a rock,” (Samuel I 25:37) since his mazel saw how previously he had reincarnated into a silent stone, its written “His heart died within him.”  (Shar HaGilgulim 29)

The Ruach of Abel reincarnated into Noah. The Ruach of Abel was not rectified since the evil within it was not being completely separated out, there remained a combination of good and evil. Tevi the servant of Rabban Gamliel was born into Ham, Noah’s son.

The Nashama of Abel reincarnated into ,  it never contained an element of evil. So it says concerning it, “She saw that it good” (Ex. 2:2)


There are other souls which are still considered new, but they are not like those first mentioned. These souls are in no way bound by time in their ability to gain new levels. The only thing it depends on is merit. They are able to get a Nefesh of Atzilut before they are 13. This type of soul was in Kain and Abel. Sparks of Adam’s soul that remained within him after the sin. The Zohar teaches that  it was from these sparks that Kyn and Hevel came from. It cannot ascend to the level of Chayah and Yachida of Atzilut, but only Nefesh of Atzilut. These souls were in the body of Adam at the time of the sin, but did not descend to the klippot. There is another type of soul which did fall when Adam sinned. When parzufim were formed within Adam these souls were placed back to back. Once they enter hachel Ahava of Bria they are then created anew face to face. In order to turn from back to back to face to face this is by “nesira”. Z”a must receive sufficient light so to enable the “shared” back to double. One for him and one for her. They are separated Sefirah by Sefirah till they are 2 separate parzufim (Z’a and Nakavah). This is the last step of the Nesira. Then they become as “New souls”. These souls do not easily come to sin. And in time they grow and add levels. According to the level of “lavush” (makiff) one can receive new levels of Soul. Lavush is a level between light and vessel. It is pennimi to vessels and chitzon to lights. It covers and dims lights preventing the vessels from shattering. The “levush” is Nh”y of a higher parzuf. 2 or 3 “nefashot” (souls) can incarnate in one man who is a “New soul”, but all the “nefashot” must be in a single bond together. 3 “ibor” incarnations can enter into the body of man to help him at a time. Including the host soul this is 4 souls in one body. Later he can acquire more ibor souls of a lower level and they become absorbed in his higher level souls from his root. The higher levels help the lower level souls make tikun, as their levels are interconnected. But he never has more than 3 “ibor”. After a man has made 3 gilgul and if he has not made tikun a sadeek will become ibor in him to help him complete his tikun.

A man who is gilgul as a woman because of sin cannot give birth to children with out great difficulty. To have children a female soul must enter her as a “ibor”, and then she can only give birth to girls. Only by great merit can a male soul enter the fetus. (Shar HaGilgulim 9)

A man takes his “Zivug” (soulmate) from the source of his mothers soul. One who sins with a women who is not his “zivug” can need to be “gilgul” with him because of this.

The purpose of “gilgul” is to rectify blemishes of previous lifetimes and each successive incarnation manifests and rectifys new, different dimensions of the same soul. Know, that if a person merits obtaining his Nefesh (Animal soul), Ruach (Divine emotional soul), and Neshama (Soul of Divine intellect), 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 the sages say: “Righteous people are greater in death than during their lifetimes (Sanhedrin 47a).” Now, after this person dies, his [own rectified] Nefesh will go together with this Ruach [of a righteous person] and through it [i.e. the Ruach] receive the blessing fitting for itself. 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.  (Shar HaGilgulim 1)

Neshamot that The Blessed Holy One wants to send to go down below into this world. Can go at times to  Gan Aden. There they meet the souls of converts and can take hold of one of these souls, and unite with it and dress itself within it, and go out of Gan Aden  incarnate with the soul of the Convert in this world. These Neshamot come down into this world to inspire others in the service of Hashem . When these Neshamot come they dress in those souls of converts, and that is how a gentile enters into the Holy seed. But it is only within these garments, the souls of converts, that these higher souls in Gan Aden are able to exist and effect the things in this world. These higher souls from Gan Aden don’t need to come down to this world as they have completed themselves but come down here to help others and to enjoy doing the Divine service dressing in the soul of the convert who finds doing the “mitzvot” of the Torah exiting as its so new to them. The Nefesh of the convert is a garment that dresses these higher souls that were in Gan Aden. The Nefesh (animal soul) of a convert can be a garment for the soul levels of Neshama (Soul of Divine intellect) and Ruach (Emotional soul) of these higher souls in Gan Aden. It is through this exterior garment of the Nefesh of the convert  that these higher souls in Gan Aden can dress into and enter into the physical world. Thus, the Nefesh of the convert is used as a platform bringing VERY high souls in Gan Aden to enter into this  physical world.

There are other Nefashot [plural form of Nefesh] of converts that fall out from the Kelipah of Nogah, which is composed of good and evil, as mentioned in Parshat Vayakhel, p. 203. They are from the marital intercourse of the souls of the tzadikim [righteous ones] that take place every night in the earthly Garden of Paradise, as mentioned in Beshalach, p.188

The are 3 kinds of souls of Isrealites,  new souls, intermediate ones, which are the souls of Kayin and Hevel, and old ones, which fell from Adam Harishon when he sinned and they fell into the Kelipot.  (Shar HaGilgulim 1)


In these later generations the Shechinah has descended to the souls at the level of the Legs of Adam. The souls of these later generations are from the Legs of Adam. These souls are exiled in the klipot, earlier (higher) souls have already been fixed. There are some men who cannot marry their soul mate as their female side is from חור the son of Miriam. These souls are sunk in the klipot and will not come out from there until the Messiah comes.

All the souls were originally within the body of Adam. Every one now must correct and establish their portion in the Body of Adam. Mashiah’s soul is from the sefira Keter it is the Source soul of all Yisrael’s souls. The soul of the Messiah will include all the souls of Yisrael, all 600,000, as they were prior to the sin of Adam HaRishon. A part of the soul of the Messiah directly corresponds to each individual’s soul. So every Jew must prepare that portion of the Messiah’s soul that corresponds to his own soul. This must be done until all has been rectified and His entire stature is complete.

At the time of the destruction of the Second Temple sin was so prevalent the nation did not have the power to purify the sparks through prayer and to raise them up. So sparks could only be refined by the death of the Ten Martyrs. From the time of Adam until the arrival of Mashiach, the tikun is to renew souls that are Back to Back, returning them Face to Face. Sometimes a person will commit a light sin, but they will be very strict and very exacting with him, punishing him as if he committed a severe sin. Therefore, A ‘light’ sin by complete “sadeek” and pious people, such as Rabbi Yochanan ben Zakkai, is considered as severe as many sins by another person. One who only possesses a nefesh of Asiyah can only cause damage to Asiyah. A “Sadeek” damages many levels and worlds if they sin. One cannot fully fathom the ways of God when he sees someone experiencing this. One cannot grasp such matters, but he must trust that all God does is righteous and with justice.  (Shar HaGilgulim 21)

Nadab and Abihu were reincarnate  many times. When Nadav and Abihu were born into this world, the primary “tikun” for the root of Cain began, the second and superior level of root from Adam. All the souls of this root came from the “tzelem” [image] of Nadav and Abihu, on the level of the “aor makif” which rests on them In the beginning Nadab and Abihu were in Eliyahu, and after that in Elisha, aside from the other “gilgulim”. Nadab and Abihu are from the same root and many sparks are affected by them. Thus, as a result of each “gilgul”, many sparks and portions of their root were rectified. However, the sparks that were not rectified were the ones that Elisha asked of Elijah; those that were already rectified ascended to their fitting place. Therefore, Elisha was a combination of two levels. The main spark of his soul came from Joseph, as is known and he also possessed part of the root of Nadab and Abihu, from the side of Cain. Elisha rectified the sin of Cain. Since he originated from the spark of the Cain root, he also wanted the sparks of Nadab and Abihu to join him. This is what caused The ibur of Nadab and Abihu  were from the root of the soul of Korach who was from the nefesh of Cain. After that Cain reincarnated into Hezekiah/Chizkiyahu King of Judah. to hint to that after the nefesh of Cain was rectified he was called ‘Chizkiah’, because through him Cain was strengthened from his weakness. When Jethro the father-in-law of Moses converted, he merited the Nefesh of Atzilut that had been given to Cain, but just on the level of “aor penimi”. Abihu took the “aor makif” of the Nefesh of Atzilut of Adam, which had been given to his son Cain. Regarding Pinchas  it says, “Elazar the son of Aaron took a daughter of Potial for a wife and she bore him Pinchas.” (Ex. 6:25)  The Sages say, ‘Potial’ is Joseph, also this is Jethro. This is the secret: When Pinchas was born, he incorporated two soul-sparks. This is the meaning of “Potiel”, which is similar to “tipin” [drops], for he was from two soul-drops, one spark from the root of Joseph and the second spark from the side of Jethro. This level that incorporates these two souls is called Pinchas. Pinchas was born with the combination of two sparks, a spark of Joseph and a spark from Jethro. However, in the case of a soul that comes called  “ibur” came the Nefesh of Nadab and Abihu to Pinchas,  and another spark must accompany it. Furthermore, this spark must be new to the world and not a reincarnation. Such a spark joined with the Nefesh of Nadab and Abihu that came in “ibur” to unify it with the Nefesh of Pinchas. Also a new soul came in “ibur” in Pinchas called “Elijah the Tishbi” from the inhabitants of Gilad, and from the root of Gad, which was a new soul at that time. This was in order to combine the Nefesh of Nadab and Abihu with the Nefesh of Pinchas itself. Pinchas also required an additional new soul in order to unite the new soul called “Elijah the Tishbi” with the rest of the older souls, that is the Nefesh of Pinchas and that of Nadab and Abihu.  It was Elijah the Tishbite from the tribe of Gad who ascended to Heaven and he did not descend again. However, Elijah from the tribe of Benjamin reincarnated into the one mentioned in the verse, “And Jaareshiah, and Elijah, and Zichri were the sons of Jeroham.” (Chron. I 8:27) Later when he died, he ascended to join Elijah who had ascended. It is Elijah from the tribe of Benjamin who ascends and descends constantly to perform miracles for the righteous and to speak with them He received an additional soul called “Elijah” from the root of Benjamin, mentioned in the verse, “and Jaareshiah, and Elijah, and Zichri, were the sons of Jeroham.”(Chronicles I 8:27), as Elijah himself wrote to the Sages that he is “from the children of the children of ” (Bereishit Raba 71:12) Chyim Vital says in Shar Gilgulim Elijah is a combination of souls, his Nefesh comes from the level of Nadab and Abihu of Cain. His Ruach came from another level, although I did not learn from my teacher from where. When Pinchas killed Zimri, he merited to receive the Nefesh of Atzilut, which was previously in Nadab and Abihu. After the Nefesh of Nadab and Abihu that had been “ibur” in him was removed, it later reincarnated into Samuel the prophet. Elijah gave the level called the drop of Joseph to the prophet Jonah, son of Amitai the Tsarafite when he revived him. (Kings I 17:17-23) This is the secret of what is written in the Zohar, «It was taught: Jonah came from the legion of Elijah, which is why he is called, “son of Amitai” [son of Truth]. This is also the secret of what the Sages write, «It was taught in the school of Elijah, “The lad that I revived was  Mashiach son of Joseph.” Since he came from a drop of Joseph he will therefore be Mashiach ben Joseph, may it happen speedily in our time! (Shar HaGilgulim 32)

The prophet Elijah took the ruach of Atzilut of Adam, and therefore he went up to Heaven and did not die like the rest of people. For he is as an angel from the hosts of God, and after that he literally became a heavenly angel.  There are many other issues regarding this matter. After Eliyahu was “gilgul” in Chizkyahu Ha Melech he was “gilgul” in Mattiyahu ben Yochanon the Maccabee after that Akiva ben Mehallal after that in Rabbi Yochanon ben Zaki ha Kohen and after that Rabbi Akiva. This is concerning the Nefesh only. The source of their Nashamah was from Moshe Rebenu. Rabbi Akiva and  Rabbi Yochanon ben Zaki are the Right and left shoulders of Moshe Rebennu who is mixed in the source of Kayin.

From a view point as this you can make the necessary connections and understand all reinincarnations throughout history.

A portion of the Neshama of Atzilut was received by Chanoch (Enoch) son of Jared, (Gen. 5:18) and therefore, he was a heavenly angel called Matto”t, as is known. Therefore he also did not die in the way of men. Enoch,  merited his Adam’s Nefesh, Ruach, and Neshama of Beriya, Yetzira, and Asiyah] also merited the level of Neshama of Atzilut which was removed from Adam when he sinned. (Shar HaGilgulim 31)

Naval HaCarmeli reincarnated into something inanimate, and thus it says, “His heart died within him and he was a rock” (I Samuel 25:37). The secret of this is understood from knowing that Laban reincarnated into Balaam, and later into Naval HaCarmeli. Balaam, who was a snake-charmer, had power only in his mouth to curse people, and when Balaam was killed it was with a single rock something domem [literally meaning ‘silent’] — to atone for the charming he did with his mouth. (Shar HaGilgulim 22)

From Shar Gilgulim we learn, Baba ben Buta the Chasid was a student of the elder Shammai. All of his life he daily brought a Doubtful Transgression Offering. Rav Sheshet was blind. When he studied Torah he was joyous and he would say, “Rejoice my Nefesh! Rejoice my Nefesh!”, Baba ben Buta  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 Atbas”h the letters that spell Baba change into the letters that spell Sheshet. A person cannot do complete teshuva as it should be done until they know their Soul Root and previous gilgulim of their soul. The Zohar, when discussing the verse, “Tell me, you whom my soul loves” (Song of Songs 1:7) is adamant about this. It discusses there at length that a person needs to know the identity of their soul, why it has come into this world, and what it needs to rectify. A person’s “tikun” depends upon performance of all the positive mitzvot and occupation with Torah. As he increases these things, his “tikun” becomes complete, and he merits to achieve all the parts of his soul. What one does and the amount and level of mitzvahs he performs determines how many sparks will be revealed to him. The level of the sin or the amount of sins determines how many sparks will be withdrawn from him. Blemish is a result of mitzvot that were not fulfilled and by of transgression of the 365 prohibitions of the Torah. Occupation with Torah acquires Ruach from Yetzirah. Mitzvot that one can perform, such as tzitzit, tefillin and the like. A person must go out of his way to occupy himself with all the “mitzvoth” as much as his intellect is capable of grasping. He must seek out a rabbi to teach it to him. If God creates the circumstances to fulfill any of the commandments and one did not fulfill them, then they will have to reincarnate to fulfill which ever one they could have fulfilled but did not. If he does not do them, then he must necessarily return to reincarnate many times, until he fulfills all of them. With a few exceptions as one is not obligated to divorce his wife, as everyone knows, for this the altar sheds tears. (Shar HaGilgulim  4, 11)

When a man must reincarnate and dies, and after that a son is born to him, since his wife was expecting when he died, the man himself reincarnates into the body of the son, this is the secret of yibum. This is the secret of Abaye the amora who was born after his father died. His father reincarnated into his son’s body, which is why he is called Abaye meaning his father, since his father reincarnated into him. (Shar HaGilgulim  29)

The name Adam (Alf, Dalet, Mem) contains the first letters of the names Adam, David, and Mashiah. According to the teachings of the Holy Ar”i, Adam becomes David who will finally be reincarnated as the Messiah, as indicated by the fact that the initial letters of Adam David Messiah (alp, dalet, mem) spell Adam (אָדָם). All were contained within the soul of Adam.

May we merit to see such revelation soon with the coming of mashiach and building the Holy temple quickly in our days in rachamim.



The main thing of Nanhaga (Divine guidance of the worlds) is involved in “gilgullim” (reincarnation of souls). There are 2 kinds of gilgullim of “Nashamot” (souls).

1) According to the actions of man, “gilgul” is given for his tikun (correction)

Souls need to work hard to fill lackings, and make a complete “tikun”. To each is a different “nanhaga”. These are the “gillgulim” of (within) Mattatro”n. The garment of the Shechinah (Divine Presence). All these gillgulim in Matto”t need to fix their six corners (emotional sefirot-Ruach). To do this they must become the aspect of a “servant or slave of God”.

(most incarnations are like this)

2) There are Nashamot (Intellectual souls) that gilgul to refine the Malchut (The Divine Presence in the earth). This is as the Avot (Abraham, Issac and Jacob), Noach and his sons. These are gillgulim for nanhaga, not to fix themselves, but the whole world. This is gilgul in the aspect of the Shechinah.

There are gilgul of and from the upper source (Moch Stima) of Adam and from the 2nd brain (avir and skull). Moshe and the Avot go out from here. From here is “chuk” (rulings) of gilgul involving all aspects, what will be born, according to the needs of the time.

There are times when things are not in tikun. When there is not merit to Yisrael, and their sadeek (Holy men) does not rule. It is like the connection is broken, God forbid. Then by the mercy of Heaven there is another connection made in a hidden way to help Yisrael. Then Z”a and Nakavah both descend to dress in Matto”t who is their servant. This is hidden below in a angel that includes all powers of angels. He is the sar (prince) of all angels. To him is all nanhaga of the world, he is called “Sar Olam” (prince of the world). This is the first and ancient Matto”t servant of Hashem. He is in the form of the likeness above. All that there is in the sefirot, there is in his powers. To him are all orders of the markava, but they are all disconnected. As there is not Godliness (below). He works for the needs to sustain the world, and recieves flow from Zu”n. By Zu”n in zivug dressing in him. Then his Markava is assembled, and he can provide for the needs of the world. For its minimal maintainance. But there is not seen there “ahavat Yisrael” or God (with this flow, providence). There is only what is needed of God’s concealed guiding of the world. God descends in hideness. This is like Matto”t is like the name of his Master, the name Sd”y. The secret of covenant of assembly. In the secret of connecting Israel, in this he does not (cannot) rule. Matto”t is completed in his own place, he takes power of the upper sadeek, to make zivug of Hashem. But this is all in hiddeness.

The upper yesod (foundation, gateway of energy) includes many supernal Hvyh in great power. For making zivig of Hashem. They are the secret of flow going in great love, all in the secret of supernal names. The orders of the powers and guidance of Matto”t includes many names of “temurah” ( letter exchanges) they all dress in their markava of Adon”y. This is the Markava of Yhv”h, to this markava the other side has no portion in. It is for Yisrael to build, assemble supernal construction. The world was only made to flow Kidusha, spreading out the Shechinah below. But the otherside rules by yetzer hora in the world, its damage and (control of ) the nations, and all that is enjoined in the Markava of Matto”t. As it guides nahaga in Klipot noga, which is “chol” (non Holy), sending flow to the stars then to this world. Even if in Matto”t klipot inhibit flow, a Sadeek does rule by it in minuchah (Shabot rest), without having to dress in klippa. or difficulty. On Shabot the sadeek rules, He is malchut (and he is from the Malchut). All Nanhaga below is the malchut. The refined Malchut is “minuchah” (Shabot Rest), as it needs no work. She actualizes the Yh”v. But the Nanhaga of Matto”t is called here “work”. It is nanhaga that is only as this world (appropriate providence), but all is for tikun of Yisrael (to achieve God’s ultimate purpose of creation). Matto”t was created for nanhaga of the slave Hashem put to do the work of this world. It is in the Malchut (sadeekem). This is the difference between God’s children and his slaves. This is as sadeekem and angels. Sadeekem by love cleave in the shechinah in “zivug” (union) in all their actions. But with Matto”t and the rest of the angels there is no devekut (cleaving) or zivug (joining) at all. They are called standing under the Shechinah raising her. Ruach Hakodesh is the aspect of Nashama, mammash of malchut. It is aspect called Nashama of Sadeek that is involved in all nanhaga. This Malchut joins in the Nashamot of men. Nishmat (souls) of Sadeekem are Ruach HaKodesh and Revelation of Elohut (Godliness). To Nashamot this is the “crowns in the heads”, “delight from ray of the Shechinah”. Without this it is impossible to comprehend Elohut. There are many ways to reach Ruach HaKodesh. There are those who have much and those with little, and to those to whom it is completely hidden. But it is always there to guide Yisrael. All who are fit to have rest upon them as in Tanna DbeEliyahu “Even a slave can have rest upon him Ruach haKodesh. So it is always written “do not work as a slave (he is the lowest level). Ruach HaKodesh is received according to one’s yichus (relationship) to Malchut . Yichus to the Malchut (above) by the sadeek is according to how refined the Sadeek is in their 6 corners (Ruach, emotional soul). Because of din of Tuma there is not found ruach ha kodesh. It is only found in Nashamot Gadolot (Big Nashamot). But at times for the needs of nanhaga it can descend into lowly Nashamot, as a slave. But not the Nashama of a Sadeek as they have Ruach HaKodesh. Because of this their Nashama is free from having to occupy in such work.

The female slave in parsha mishpatim is the “am haAretz” (common man) that dresses in the good of klippa Noga. The mother, slave and handmaid are souls of Bria, Yetzera and Asiyah. At times a Nashama is sent without a garment in the secret of “Yhv”h is a man of war”. Whether a Nashama is a mother or hand maid the source that is sending this nashama dresses it in angels. This is the secret of the “man Gavrial”, as the source of his (the mans) garment, is in him (this Angel). It, his source is from the side of Givurah so to subdue the other side so that it cannot overcome him. But their Nashama are uniquely from the givurah even before being sent in garment of the angel, so the other side is subdued by him much more than by other souls. But the body of this Nashamah is from the right side. These bodies of the right side illuminate with the light of their nashamot. This is their tikun. While bodies from the left side find tikun in being subdued by their Nashamot. When a Nefesh that was in the first body must return in “gilgul” to fix damages for its own sake. Then its  second body becomes the main one. After death in this world this Nefesh will resurrect only in its second body. At the time for resurrection , each body will take its portion of soul according to the level that was rectified. In the time of the Resurrection of the Dead a body will be wiped out from the world.  if she did not complete all the 248 positive mitzvot with this body and the soul will be resurrection in the body of its last incarnation.  By transgressing a positive mitzvah one causes ה ,  the Malchut of Asiyah to descend and separate from  Tiferet, making it to only descend to the first three of the “kelipot”. So by repentance this can become easy immediately rectified. As the first three sefirot of the “kelipot” can transform to Holiness. A deeper level of transgression causes Tiferet to become disconnected from Bina as well. A even deeper level of transgression is caused  when a person transgresses a positive mitzvah in such a way as to damage bina and cause it to descend to the last three sefirot of the “kelipot”. Even worse than this is when a person transgresses a positive mitzvah in such a way as to damage chochmah, separating it from keter. But even when this happens by “Teshuvah” the  cause the upper ה ,  Bina, to return to  keter, at which time chochmah will ascend with it. Non-believers and those who deny the prophetic authority of the Torah. When a person violates a negative mitzvah, prohibition of the Torah, his “teshuvah” does not evoke immediate forgiveness., but he must wait for Yom Kippur for atonement. This is because this type of sin damages Yetzirah, specifically the level of Tiferet, causing Malchut to separate from Teferet, as well as the six sefirot of Yetzira to also separate from Teferet.. In this class, their Nefesh must reincarnate to rectify this sin and their body is destroyed and lost and it does not arise in the time of the Resurrection of the Dead After the Resurrection of the Dead, higher new souls will descend from the world of Atzilut.   They are the soul of Adam called “Zehira Ila’a”. This is the secret of what is written in the Zohar, (Pekudei 253a) that from the time the Temple was destroyed, souls have not entered “Heichel Ahava”. When Adam sinned, he lost the “Zehira Ila’ah” which is the levels of Ruach Nashama Chayah and Yechida of the world of Atzilut.  Rather than fall into the kelipot, which are only in the three worlds of BY”A, they were taken up to their places. Thus, only the Nefesh of Atzilut remained with Adam after the sin.  Adam’s sinned  caused the “moach” of dat to descend between the two shoulders of Zeir Anpin, into the upper third of Tiferet, until the chest. There, the “chasadim” separated and went into the right shoulder and the gevurot went into the left shoulder.

The four worlds of ABY”A are identified with, Abba-Atzilut, Imma-Briah, Zeir Anpin-Yetzerah, and Nukvah-Asiyah. There are no kelipot on the level of Aba and Ima, the first three sefirot of Imma , and the levels of keter within Zu”N. With respect to the rest of the levels, the kelipot do attach to and nourish from when people sin. The levels the “kelipot” do not attach to and nourish from are called “Zahira illah” (upper illumination) of “Adam HaRishon”. Except for the Nefesh part of each level there is no nourishment by the “klippot” in the levels of Yechida, Chaya, Neshama, and Ruach of the world of Atzilut;  Abba and Imma of Beriyah; the twenty aspects of keter in the Zu”N of Beriyah, the aspects of keter in Abba, Imma, and Zu”N of Yetzirah and the Abba, Imma, and Zu”N of Asiyah. This is altogether ten partzufim. Each partzuf contains ten sefirot and each sefira itself has ten, making one hundred ketarim of ten partzufim. In turn, each keter has ten sefirot and four upper levels of yechida, chaya, neshama, and ruach. All of this is called “Zihara Illah”, and it is part of that which was completely removed from Adam and ascended to its holy place. There are two levels of “zihara”. The first is “Zihara Illah” of Atzilut, composed of yechida, chaya, neshama, and ruach of the world of Atzilut. The second level is is “Zihara Illah” of BY”A, which incorporates the entire two partzufim of Abba and Imma, that is, the chaya and neshama of the world of  Beriya, and Arich Anpin, or the yechida of Beriya; the four levels of yechida, chaya, neshama, and ruach of each keter from the one hundred ketarim of the ten partzufim from the Zu»N of Beriyah through the Nukvah of Asiyah. All of these are called is “Zihara Illah” of the three worlds of BY»A, as mentioned. These two types of  “Zihara Illah” were completely removed from Adam when he sinned and are called level one. Souls from the “Zihara Illah” include Chanuch, Yosef ha Sadeek, Yoshua ben Nun, Achiya haShalomi, Elishah, Yoshua ben Parachiyah, Yoshua ben Chanina, Yishmoyal ben Elisha, Yosi ben Kisma, Rav Hoshia and Rav Chaninah Saba.

The Prophet Amos was from “Olam Nikudim” from the aspect of the kings who died. They are the 5 Givurot. Rav Tarphon was from the 288 sparks. They are the 5 “givurot” of מנצפ”ך  and “mym nukvin”.

The Rambam was from the left “peah” so he did not merit to the Zohar. While the Ramban was from the right “peah” so he had this merit.

In Moshe are a few sparks from the source of Kayin but his source is Hevel.

Chym Vital writes in Shar gilgulim After Adam sinned the level of Ruach and Neshama of Atzilut were removed from him and flew upward. The Nefesh of Atzilut flew above him, but it did not completely leave him.  Enoch took the “zihara” of Arich, Adam the zihara of Abba, Eve of Imma, Abel of Zeir Anpin, and Cain of Nukvah. I do not know if all of these are considered to be sections of Atzilut, or of BY»A. Further investigation is required.

Not all the souls were equal, since, the limbs that were most affected by the sin of Adam fell deeper into the kelipot than other limbs more distant from the blemish. As a result, some souls pursue sin more than others. The limbs used by Adam to commit the sin fell from him to the corresponding level within “Adam Belial”. There they were enveloped and enclothed by the “kelipot”. Thus, the impact of the sin on a limb determined how deep it fell into the kelipot, since God made them correspond to each other, Adam Bliya’al  also has 248 limbs and 365 tendons. Once  all the souls are separated from “Adam d’kelipa – Adam Belial”, removed through good deeds, “Adam d’kelipa – Adam Belial”will collapse .The souls fallen into the depths of the “kelipot”, into “Adam Belial”, became hidden. Now, when it comes time for one of these soul to come into this world, it cannot immediately leave the depths of the kelipot through some merit of a person in this world. But it must first be included in the level of the “Tzelem” and “Ohr makif”  of three different people from the same root, one after the other. After that, it can enter a body that is born and become a soul on the level of “Ohr pnimi”, which is considered to be its first actual reincarnation. After that, it will reincarnate as many times as it needs to.  As Holiness is the life energy that results from separating from spiritual impurity which is called death. Until all the souls that fell among the kelipot of “Adam Belial” [the despicable man] that are intermixed there from the head unto the feet have been gathered. Mashiach will not be revealed nor will the Jewish people be redeemed. This is what the Zohar says: (Pekudei 258) “Until the feet come to the feet” as it says, “They stood on their legs on that day on the Mount of Olives”. (Zechariah 14:4). All the souls of Kayin are from the 5 givurot of Ima, so they seize in the “klippot” of “Adam Balieal” which is  סיסרא



gilgulim” (Reincarnation)

Mishpotim Bs”d

Our parsha begins “and these are the judgments that you shall set before them”. Concerning this R. Shimon in the Holy Zohar begins to reveal the secrets of “gilgulim” (reincarnation). Most of this parsha in the Zohar concerns “gilgulim”. Evidently this is a good time to delve into “gilgulim” so let us learn. R. Shimon begins by informing us that the “judgments” referred to in the above verse referred to the punishments involved in one’s incarnation in this world. In general its better not to have to come down here, its better “upstairs”. We learn from Safer Bahir the souls of the wicked can’t leave from here but must “gilgul”.1 The Ar”i teaches that Torah is the source and root of the essence of light of the Nefesh, Ruach, Nashama, Chayah and Yachida. It spreads out in every parzuf. It is light of the Ayn Sof. A man occupied in the Torah gives delight to his creator when he does it for its own sake, and guards the commandments. This man when he leaves this world his soul will find rest and not require “gilgul” (reincarnation).2 In commentary on Zohar on proverbs its taught Man will be forced into ”gilgul” (reincarnation) if he does not learn Kaballah. Not every man has a ”segulah” (help from above) to learn the Kaballah of the Ar”i. One can loose their reward over this. But there is no danger in learning the Kaballah of Rama”k. Every one is obligated to this.3 The Zohar explains that actions of Holiness produce a breath for the soul that is an intercessor for him above. The Holy breath after the body is disposed of becomes a breath giving life. It becomes his ”Yesod”, the gateway to the quality and quantity of the light which his soul lives by and delights. Like a seed sown it guides the departed soul to be bound in the supernal glory of the bundle of life. 

  There are wicked people of whom the verse says, “And may He hurl away the soul of you enemies as one shoots a stone from a slingshot” (Samuel I 25:29); they don’t yet merit to enter  “Gehennom”.  after their deaths to cleanse their sins. Rather, their souls are tossed about as a “stone in a sling” until their sins have been cleansed enough to allow them to enter “Gehenom” for NO MORE THAN twelve months to atone. But by “Kuf Ha Kelah” (stone in a sling) there is no set time for this, sometimes it takes  ten, one hundred, or even one thousand years, depending on to the extent they sinned A secular profane action causes the soul to be cast as a ”stone in a sling” when it leaves this world. (it becomes a ghost) Preventing its accent to Gan Aden. This soul cast as a ”stone in a sling” has no rest. This is the worst punishment. There is a Nefesh that is cut off with its body. There is also a Nefesh that is cut off, but not its body. A Nefesh that has “corait” (cut off) cannot return to its place above that it would of had if it would have been a worthy person in this “gilgul” (incarnation). Its Ruach also has no rest. Its Nefesh also has no Divine pleasure. Its only as any animal.4 A “Nefesh” is given 3 ”gilgulim” to begin ”teshuva” if it is not successful it is then destroyed from our people and descends to one of the 7 dwelling places of Gehenom to be forgotten for all generations.5 Rav Nachunyah ben Hakana teaches By facing away, ignoring the commandments while in exile one can be “gilgul” as an unclean animal6. When a person sins, he draws the “sitra achra”, called death, towards him. Therefore the “kelipa” cannot leave him until he dies, when the flesh rots in the soil. Then the kelipa that was tied to him leaves along with the “kelipa” from the “zuhama” that was imparted to Adam and Eve.
Now you can understand the concept of “chibut hakever” [torments of the grave]. After a person dies and is buried in the dust of the earth, four angels immediately arrive and deepen his grave to the height of the man, as it says in treatise Perek Chibut Hakever. Then they restore his soul to his body just like during his lifetime, since the kelipa remains connected to both.
Then these angels take him by the corners and shake and beat him with fire. Just as a garment is held from the ends and shaken to remove dust, until the “kelipa” leaves him completely. This is called “chibut hakever”, which is like the beating and shaking of a garment. They deepen the grave in order to create an area within which to shake and beat him. If one is jealous regarding spiritual matters, he will not require much of “chibut HaKever”. However, if one is jealous regarding worldly matters his bones will have to rot to be cleansed of their attachment to the “kelipot”. 
One who leaves this world and does not require any punishment. The first is that from the moment he dies he ascends in the secret of “mym nukvin”  through the Yesod of Imma, which is called Olam Habah. This  group is called “Benei Olam Habah”. In other words, he is like Zeir Anpin, who is called Ben [a son of] Imma. For this reason a righteous person is called a “Benei Olam Habah”. There are other Righteous people who are not fitting to ascend by themselves and they must combine with a soul more righteous than their own and this is why the Sages say “Every Jew has a portion in the world-to-come”. (Sanhedrin 91a). The “mochin” (consciousness)  called “life of the world-to-come”, are the source of one’s existence in the world to come. It is also called “chayei hamelech” [life of the King]. In the secret of what the Sages say, “All those who wear Tefilin live”. As Tefillin draw this consciousness called  “Chayay hamelech”.They draw the life source that flows to the world-to-come while even in this world, which is Imma.

Chym Vital writes in “Shar Gigullim” that I heard from my teacher that all who are buried on Friday from the fifth hour onward do not have to undergo “chibut hakever” torments of the grave. This is because the holiness of Shabbat itself separates the “kelipa” from these people without any pain. This is the secret of ‘something extra’ on the sixth day (Ex. 16:22) — for from the fifth hour onward the holiness of Shabbat begins to shine. Every soul has a specific name based upon its level within the limb from which it was hewn. Likewise, each spark from the side of the “kelipot” has its own name. And so the “yetzer hara” of one person is not like the “yetzer hara” of another person. After someone is born and named by his father and mother, their name is not by chance the name is given by God. This name itself is imprinted above on the holy throne, as is known. Just as there is for a person a pre-determined name from the side of Holiness, likewise there is an established name from the side of the “kelipot”, the “yetzer hara” that enters the person at birth. There are people who have only a Nefesh from Malchut of Asiyah of the “kelipot”, and there are people who have an entire NR”N from the “kelipot”.





The Aor Yakar teaches that the names of men show concerning their eternal qualities. It also shows concerning one’s magidim (angelic teachers). From names it possible to determine the number of ones gilgulim. By arousal there is raised mym nukvin (lower arousal) and there descends mym duchrin (upper arousal) and accordingly is their magid . It was like this Rebbe Shimon saw Rav Hamnuna. He came down to teach R. Shimon secrets of gilgulim in our parsha.7

Many books have been written explaining the teachings on the subject of ”reincarnation” or gilgul (גִלְגוּל). These books explain when and how reincarnation takes place and give details regarding many soul-roots and how we find them reincarnated in the Bible and afterwards in the time of the sages, and even in latter generations. The purpose of “gilgul” is to rectify blemishes of previous lifetimes and each successive incarnation manifests and rectifys new, different dimensions of the same soul. Know, that if a person merits obtaining his Nefesh (Animal soul), Ruach (Divine emotional soul), and Neshama (Soul of Divine intellect), 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 the sages say: “Righteous people are greater in death than during their lifetimes (Sanhedrin 47a).” Now, after this person dies, his [own rectified] Nefesh will go together with this Ruach [of a righteous person] and through it [i.e. the Ruach] receive the blessing fitting for itself. 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.

According to the teachings of the Holy Ar”i, Adam becomes David who will finally be reincarnated as the Messiah, as indicated by the fact that the initial letters of Adam David Messiah (alef, dalet, mem) spell Adam (אָדָם). All were contained within the soul of Adam.

May we merit to see such revelation soon with the coming of mashiach and building the Holy temple quickly in our days in rachamim.

1. 1Safer Bahir p.78

1. 2safer lecutim-ar’i p.427

1. 3Midrash on Zohar Mishley p.138

1. 4zohar smot 59a, Trumah p.142b

1. 5Midrash on Zohar Mishle p.137

1. 6safer ha paliyah

1. 7Aor Yakar Barashit p.78

With respect to the chasadim of Abba, they do not stand in the yesod of Abba, since it is a very narrow place. Therefore, they go out and surround yesod from without, which means that the chasadim of  Abba stand within yesod of Imma and clothe the yesod of Abba. Unlike the gevurot, which lack unification, whether in yesod of Abba or Imma. Therefore, it was not possible to establish one teacher for all of them, for there is no one yesod unique to all of them who could teach them.

From what my teacher once answered, I could see that this is not really the reason. For I once asked him regarding this, suggesting that two teachers could have existed corresponding to the two  yesodot, but he wouldn’t answer me — seemingly because he did not want to reveal everything regarding this matter, though I don’t know why.


From another world-for real !

Filed under: Garden of Eden, Riencarnation, spirits, worlds, Zohar


What we have here is all that we merit, the rest of the ancient text has been concealed from this generation

They spoke with each other what they could not speak before this. They emerged from that opening and sat in the garden underneath the trees. They said to each other, Since we were here and saw all this, if we die here, we will most certainly attain the World to Come. They sat down. A sleep fell upon them. In the meanwhile, the one appointed (a supernal Holy spirit) came and woke them up. He told them to get up and go into the orchard outside. They went out. They noticed the scholars of the word of GOD, who talked of this verse: ”In this wilderness shall they be consumed” (Numbers 14:35), but not in another place, THAT IS THAT THEY WILL MERIT THE WORLD TO COME. ”And there they shall die” , but not in another place, MEANING THAT THEY WILL HAVE THE LIFE OF THE WORLD TO COME. That concerns the bodies – THAT EVEN IN THIS WORLD, THEY WILL ONLY DIE FROM THE ASPECT OF THE BODY – but not their souls, WHICH WILL BE similar to the denizens of the Garden, MEANING THE SOULS WILL MERIT THE GARDEN OF EDEN.

As there are souls which as its written in the bible are “cut off” :

For it is the life of all flesh; the blood of it is for its life; therefore I said to the people of Israel, You shall not eat the blood of any kind of flesh; for the life of all flesh is its blood; whoever eats it shall be cut off.” (lev 17)

This is referring to even in the upper world. The merit of the soul is given to another and it as a individual soul ceases to exist. It will not be given a chance at another incarnation. It has wasted all its chances.

The appointed one told them to leave. They left with him. He asked them, Did you hear something on that level? They said, We heard that a voice was saying that whoever stops shall be stopped, whoever curtails shall be curtailed and whoever curtails shall be prolonged. He said to them, Do you understand what this means? They said no. He said to them, Did you see that great eagle and that child that picks grasses? This was Rabbi Ila’i from Netzivin, he and his son. They arrived here and they saw him and his boy and this cave. As soon as they entered into this darkness, they were not able to stand it and died.

That child, his son, stands daily in front of Betzalel (the man who by the Holy spirit made the tabernacle in the desert), when he descends from his high School, and said to him three things, prior to Betzalel’s divulgence of the concealed secrets of wisdom. All his sayings are concealed secrets, since ”neither has the eye seen, that Elohim, beside You” (Isaiah 64:3). That is what is said: Whoever stops, shall be stopped means whoever ceases from the sayings of Torah in order to speak of vain matters, his life will be ended from this world. His judgment remains for the World to Come. Whoever curtails shall be curtailed means that whoever cuts short the Amen and does not extend it leisurely, BUT SAYS IT ABRUPTLY, shall have his life shortened in this world. Whoever curtails shall be prolonged means that whoever said Echad (Eng. ’One’) must hurry with the Aleph OF ECHAD and shorten its pronunciation, and not dally with this letter at all. Whoever acts this way shall have his life extended. (this is referring to the mediation on the oneness of God in all creation)

THE APPOINTED ONE told them, Go out from here. You are righteous AND DESERVING A HIGHER LEVEL. They emerged. The appointed one presented them with a rose, WHICH IS THE SECRET OF manifestation of the Divine presence IN THE ASPECT OF Divine creativity and inspiration. When they left, the opening of the cave was concealed and was not visible at all. They noticed the eagle, WHICH IS THE SECRET OF THE FACE OF AN EAGLE in the Divine Chariot (see the vision of Ezekial) from which souls are emanated and other energy, which descended from a tree and entered into a different cave. They inhaled the scent of the rose, AS THE ILLUMINATION OF Divine wisdom IS CALLED SCENT, and entered there. (certain scents can effect your mind) They discovered the eagle on the mouth of the cave. He told them, Enter friends, the truly righteous, since I have not felt the gladness of having company since the day that I have been here, except through you.

They entered another orchard, MEANING TO ANOTHER LEVEL, and the eagle was with them,. When they arrived at those scholars of the Mishnah (a compilation of ancient oral teaching explaining the Bible) , the eagle converted back to the shape of a man, MEANING TO THE SECRET OF THE FACE OF A MAN with a glowing robe like them, and sat together with them. He said to the MISHNAH SCHOLARS that were seated, Give honor to the Mishnah scholars that arrived here, since their Master shows them great wonders. One of them said to them, Have you a sign THAT YOU ARE WORTHY OF BEING HERE? They replied, Yes. They slipped out two roses and smelled them, THEREBY ALLUDING TO their Holy actions AND Divine understanding they possessed THAT ARE COMBINED TOGETHER IN THE SECRET OF THE TWO ROSES. They said, Be seated, deans of the school. Be seated, truly righteous men. They held on to them and they sat. At that time, they learned from them thirty Divine ’laws’ that they did not know of before, and other secret meanings in the Torah.

They then returned to the sages, and they found them studying and saying: ”I had said, ’You are angels (Heb. Elohim), all of you sons of the most High, Nevertheless, you shall die like men, and fall like any prince ’” (Psalms 82:6), MEANING ”I had said” during the time when you acted before listening, for “You are Elohim…” However, since you were drawn after your bad inclination, “nevertheless, you shall die like a man…” (Ibid. 7), just like the death of man brings him to dust in order to erase the bad inclination in his corpse. It is that bad inclination that dies and decays within.

Rabbi Ila’i said to them: truly righteous men, enter and see, since permission is given to you to proceed to the area where the veil is spread. Praised is your lot. They rose and entered a place where there were scholars of secrets, whose faces were bright as the sunlight. They said: Who are these? He said to them: These are the Agadah scholars, and they properly see the light of the Torah, daily. They remained and listened to several new illuminations in the Torah, but were not given authority to join with them.

Rabbi Ila’i told them to enter another area and look around. They entered into another garden and also saw, BESIDES OTHER THINGS, people digging graves. Immediately they die, and immediately reincarnate with bright holy bodies, SINCE THESE WERE THE DECEASED OF THE DESERT. They said to him, What is this? He replied to them, They do this every day and, when they die, the evil filth which they received before immediately decays. They quickly rise up with bright new bodies, with these holy bodies that they had when they stood on Mount Sinai, exactly as you see THEM, since all stood on Mount Sinai with bodies totally free of dirt. As soon as they drew upon themselves the Evil Inclination, they again had other bodies other than the bodies they had prior to that, strange bodies – MEANING THAT THE FILTH OF THE SERPENT WAS AGAIN UPON THEM. About this, it is written: ”And the children of Yisrael stripped themselves of their ornaments by the Mount Horeb” (exudus 33:6).

The souls that heard the voice of God on Mount Sinai became refined to a tremendous level , but when they sinned by the golden calf , which is a mystery in of itself they fell from that level. They lost their spiritual “ornaments” they got at Mount Sinai. It is possible to attain these “ornaments” once again while in this world through great spiritual works, and behavior of selflessness and self sacrifice.

A voice stirred and said, Go and congregate there. Aholiav stands on his spot and there are chairs before him. Suddenly, everything disappeared and they saw nothing. They remained alone under the trees in the garden. They noticed another door. They entered there, saw a chamber and sat down there. There were two youths there. They raised their eyes and saw a dwelling that was embroidered in all the kinds of artistry and colors existing in the world. On it was spread a curtain of sparkling light, at which the eyes were not able to gaze. Beyond that, they saw nothing.

To be continued ………………………………………………

January 16, 2014, 8:25 am
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Updated Feb 25th 2018

  The “parzuf” (source of soul) of a person is recognized through the face of a person. This “recognition of their face testifies about them” (Isa. 3:9). This is like the shining of their Neshamah. The one who does righteousness for the multitude. Their “mazal” will be shining like the stars forever.

In the Zohar in Parsha Yitro is revealed how to identify the nature of souls by the outward appearance of the facial features, lines on the forehead and hand, their hair and other things. Yet to really read things like this one needs Divine inspiration to discern what they see. We can understand this by this story :

In the days of Moshe Rabbeinu, a gentile king, having heard of his leading the Jewish nation out of Egypt, splitting the sea, receiving the Torah. Desired to see how Moshe looked. He hired a skilled artist to study Moshe and ultimately paint his portrait. The artist presented it to its commissioner. The king took one look at the picture and gave the artist a slap across his face. “How dare you try to fool me! I am well versed in the reading of faces, and the picture you’ve painted is of a man who is of very poor character. Not only does he desire women, he desires to steal whatever does not belong to him. He also has the strongest desire for everything physical that I have ever seen in any one’s face. Am I to believe this is the great Moshe. This man who has the lowest morals I have ever seen. This man who has the morals of a pig. How can people utter His Name with such reverence?”

The King commissioned three artists and sent them into the desert to “see” Moshe and draw his picture. All of them sent back pictures with the same visage. One of a criminal and that is the best word to describe his face.

Finally the king intrigued, journeyed into the desert to behold Moshe’s countenance with his own eyes. To his shock Moshe looked exactly as the artists had depicted him. He approached the great leader and expressed his surprise based on his understanding of face-reading. “Why are you surprised?” asked Moshe simply. “Is this not the true test of man – to overcome his poor character and strive for greatness – not to be born into greatness?” From Tiferes Yisrael on Talmud Kiddushin 4:77. Many times things are not as they appear. Also know that Faces change slower than Hands. Other parts of the body change also. Some places change faster than lines on one’s face and some slower than faces, some faster then lines on one’s  hands and some slower than hands. Always consider that the person may have made repentance over their errors, but this is not yet reflected in the lines on their face or hands yet.

   Who is Yitro or Hovav ? this man has at least 7 names in  Torah and what has become of his people ?

It is written in the book of Judges, when Judah conquered its territory, we are told that  the sons of Keni (the Kenites) came along with them, explicitly called the clan of Moses’ father-in-law

“And the descendants of Keini, Moses’ father-in-law, went up from the city of palm trees with the sons of Judah into the wilderness of Judah, which lies in the south of Arad; and they went and lived among the people.”
(Judg. 1:16).

The descendants of the father in law of Moses, went up with the tribe of Yuhuda from the City of Palms to the wilderness of Judah; and they went and settled in the portion of land were there would stand the Bait-HaMikdash (The Holy Temple) four hundred twenty-six years after Yisrael entered the Land of Israel. 426 is also the numerical value of the word “וישמע” (and heard) which begins our parsha. Others among them settled in the Negev of Arad. The second Temple stood for 420 years.

In the book of Numbers, Moses’ father-in-law Hovav is identified as a Midianite. like the description of Moses’ father-in-law Reuel in Exodus 2:16, 18, and the references to Jethro in Exodus (3:1 and 18:1) But in the book of Judges is Moses’ father-in-law a Kenite,

That this Kenite father-in-law is the very same person described in Numbers as a Midianite is confirmed in the story of Deborah , which introduces us to a character named Hever, who is said to be a descendent of Moses’ father-in-law, Hovav:

“Now Heber the Kenite had separated from the other Kenites, descendants of Hovav, father-in-law of Moses, and had pitched his tent at Elon-betzaanannim, which is near Kedesh.”(Judg 4:11)

The description of Hever’s ancestor Hovav, identified explicitly as Moses’ father-in-law, as a Kenite.

The Sages in the midrash actually identify more possible names for him, adding Hever (from the Deborah story) and Putiel (Elazar the priest’s father-in-law in Exod 6:25) to the above five (Reuel, Jethro, Yeter, Hovav, Keni) to make seven, and attempt to explain them all.These different descriptions as Yitro’s descendents being Midianite or Kenite describe where they were from and where they were living as we find in midrash the the descendents of Yitro are called Kenite because the made a “ken” (nest) in the land. It should also be noted that there is also a people called Kenites who Yitro’s descendents lived amongst of them its written twice in the Torah concerning the Kenites are the descendants of Kain (Num 24:22), and, according to Genesis (15:19), they were already occupying the land of Canaan even before the time Avraham came to the Holy land.

The clan of Moses’ father-in-law Yetro, the Kenites and the Israelites were allies. As a descendant of Moses’ father-in-law Hovav, broke off from the rest of his clan and moved near Kedesh of Naftali, becoming an ally of Jabin, king of Hazor. Hever by making peace with Jabin King of Hazor, seems to be betraying his allegiance with Israel. The origins of this allegiance is based on the ancient relationship of Yitro (Hovav) the Kenite and Moses. A verse goes out of its way to mention this.This situations forces his wife Yael to take matters into her own hands and correct her husband’s bad behavior by killing Sisera herself.

teaches us that when HaShem spoke, the entire world heard His voice, Yitro too heard HaShem directly.

In our Parsha is the Ten commandments. The Ten Commandments begin with the Hebrew word  “Anochi” , which is a unusual word for “I”  Saying ” I am the Yhv”h Elohecha who took you out of Egypt”. This is to always remind us that the real “I” within us is the God , at least when we are nullified to Him, when his will is our will.  “Anochi” occurs 293 times in the Torah. The normal word for “I” in Hebrew is אני , this world occurs 698 times. All 293  “Anochi” should be learned out. When a person in the Torah is referred to as אנכי  with this we find “Bitul” (complete nullification to the Gods will). This “I” is a spiritual entity that was once sitting under HASHEM’s throne up in heaven, as that is from where your Nashama came from.

Yisrael camped at the East side of Mount Sinai. Yisrael were in total unity, as one person, as the Torah uses the word “Va-Yichan” (“ויחן”), meaning “camped”,  singular. They were one. Moshe went up on Mount Sinai in the early hours of the morning on the second day of Sivan.

In Devarim (Deuteronomy) it is written “ Yhv”h is a consuming fire ”. In this parsha we see some evidence of this as when Moshe was to go up to mount Sinai, Hashem had him tell the people not to touch the mountain, or go up upon it or gaze on GOD. We even see here the people asking Moshe to receive the revelation of the torah for all Yisrael as they say “lest we die”

On Yom kippor a goat is given to the other side to appease and occupy it so that the accuser on high does not bring accusations against Yisrael thus allowing Yisrael to do well. The Torah also tells us that one should not go to extreme Holiness discarding all physical pleasures, at least for most people. We are told by our sages of blessed memory that one should always leave a little something to keep the evil inclination occupied and then it will leave them alone so they may succeed in their goal of serving Hashem with their heart and all their soul. For as like with any animal, the “yetzer hora” (evil inclination), the animal soul will if backed into a corner will attack. For this reason we are told to leave something to keep it occupied, as we ascend into Holiness. This does not mean that we should, Heaven forbid, intentionally sin. But it means that by engaging in worldly matters we keep the animal soul occupied enough so that we can cleave to Hashem, ever so close. This is much like we read in the Book of Job when the adversary appears before Hashem on Rosh Hashanah. The Zohar tells us that as a dog is thrown a bone, so Hashem threw Job to the adversary. By this preventing judgment from resting on Yisrael.

The point of this all being that one should always in all their ways cleave to Hashem, but one must be aware as the Holy One is truly a consuming fire. One must approach at the proper pace. Now is a time that the lights are “closed”. During exile revelation of the Shechina from “yichud” (unification) guards and dresses the Shechina in fire. “Hashem is a consuming fire”. One needs words of Torah that are like fire. As words of Torah are as fire that consumes all filth. The “Yetzer Hora” is also fire, but the Torah is the fire that consumes fire.[1] The sitra achra (other side) can’t stand up to consuming fire, it becomes silenced and nullified to He Who formed them as a spark on the coal.[2] Yhv”h spoke to you face to face “out of the midst of fire” which was sent forth by wind and water. The fire, wind and water all came from the shofar at Sinai. It contained them all.[3] Now we will behold from the Zohar, as mentioned before how to identify the nature of souls by the outward appearance of the facial features, lines on the forehead and hand, their hair and other things. KNOW, That it does REQUIRE “Ruach HaKodesh” to clearly discern these things spoken of in the following words.

180) And you will behold and observe. “And you,” Divinity, “Will behold and observe it.” You and none other, to know and to look in 600,000. We should look at the forms of people in six discernments, and to know wisdom thoroughly. Those are the hair, eyes, nose, lips, face, and hands, meaning the lines in the hands. It is written about these six discernments, “You will behold.”

181) “And you shall behold out of the whole people brave men who fear God, men of truth, who hate greed.” “You shall behold” means in the hair, in the wrinkles in the forehead, in those eyebrows over the eyes.

“Out of the whole people” means in the eyes, in the corneas of the eye and in the folds under the eye.

“Brave men” are those who have the strength to stand in the King’s palace. They are recognized by the yellow in the face, in the face and in the wrinkles in the face, and in the inscription in them, in the beard.

“Who hate greed” means in the hands and in the lines in the hands, and in the inscriptions in them.

All six discernments are implied here in the verse, and they were given to Moses to observe and to know the hidden wisdom. The righteous of truth, as they should be, inherit this truth, happy are they.

182) “Clothe me with skin and flesh, and knit me together with bones and tendons.” Similarly, the Creator made degrees atop degrees above, hidden ones within hidden ones, and hosts and Merkavot [plural of Merkava (chariot/structure)] one atop the other. So He did in all those veins and tendons in which He made degrees over degrees.

These are the bones that stand in the sustenance of high degrees. And those of the degrees that are called “flesh” are the degrees and the domination of the end of all flesh. And all those who enjoy the smoke of the meat and the scent of the offerings, and others who dominate the meat. And above them all is the skin, the skin that covers everything.

183) As the Creator made stars and signs in the skin of the firmament to gaze at, meaning the signs of the heaven, to know wisdom in them, so the Creator made inscriptions and wrinkles in people, in the skin of a man’s face. They are as those stars and signs in the firmament, to know and to observe great wisdom in them, and to conduct the body in them.

184) As the appearance of the stars and signs change in the skin of the firmament according to the actions of the world, the vision of the inscriptions and the wrinkles change in a man’s skin according to his actions from time to time. These words were given only to the true righteous, to know and to learn much wisdom.

185) “This is the book of the generations of Adam.” From time to time, according to one’s actions, the inscriptions are born, inscribed, and change in him from time to time. This is so because when the holy spirit is within him, he makes offspring and shows the inscriptions of that spirit on the outside.

186) And when the spirit of holiness has passed and moved away from him, and the spirit of impurity has arrived, that spirit of impurity knocks within him and shows certain visions and inscriptions to the outside. They are apparent in him in wrinkles on the skin on the outside, even though the hair, the forehead, and the nose and all those signs remain existing.

187) ZayinReishHey PehSamechTzadi are essentially the five letters ZayinReishHey PehSamech, which are the letters of Ze Sefer [This is the book], and the Tzadi joins them because it is always interchangeable with those letters. The letter Zayin is something that stands in one’s hair. Zayin means Klei Zayin [weapons/arms], and Samson’s Klei Zayin were in his hairs, for in them was all his might. This is the crown of God over him.

188) Hair that is about to be recognized and hangs from above to below stands in the letter Zayin, and the letter Tzadi connects to it. It enters and brings out the letter Samech.

189) If these are hanging, black hairs, and there are three lines in the forehead on the right and two on the left, and they do not join one another (On the right are three thin inscriptions that pass over them, which are trails to go over those other lines. On the left are five lines, one of which is short), it stands within the letter Zayin and the letter Tzadi. Then you find strong eyebrows over the holes of his eyes, connected to each other.

190) This is an angry man, but not quickly. He detains his state of rest, pretends to be wise when he is not, and always raises his head to look. Outside, he is quarrelsome, but in his home, he is not. He does not regard the Torah, to observe it. People’s words are a burden to him and he responds to them vigorously.

191) But if the eyebrows are apart, touching and not touching, then you will find two big lines and one small one on the right side of the forehead, and two small inscriptions among them to their width. Also, there are two to the left, one big and one small, and one small inscription entering one and not reaching the other.

192) This one is angry. At times he is full of anger, and at times his anger subsides. He is quarrelsome in this home and is ill spirited. Once in his life, he responds vigorously to people. He looks down, his forehead is wrinkled when he is angry, and he is similar to a dog, then his anger quickly subsides and he responds softly. This is a man whose spirit and will are to engage in trade and to give all kinds of taxes to the king. In his efforts in trade he obtains wealth, for the letter Tzadi has been replaced with the letter Samech.

193) If the eyebrows are separated from each other and other hairs come between them, this one is always very vengeful. He is good at home and he is happy and sad with people. This one stands between the Tzadi and the Samech. He hides his money and does not want to be revealed or that his actions will be disclosed. He is stingy and his hairs are equal to each other and are hanging down. He does not regard himself so as to dress properly, what he wears does not fit him, his forehead is big, three lines on the right, four on the left, and two inscriptions come between them.

194) When this one speaks, he stretches the skin of his forehead and those lines are not very visible. He bends his head and walks. His right serves as left, and his left serves as right. He is always sad, gossips, considers himself smart in all his actions, and hateful toward those who engage in Torah.

195) If he has a black inscription on the left arm and two red, big hairs hanging in it, with four small hairs in it, straight and hanging, and they are neither red nor black, his forehead is neither big nor small. This one stands between the letter Samech and the letter Tzadi, included in the letter Zayin.

196) One big line in his forehead stretches across from one side to the other. There are two other lines but they are not so inscribed because they do not continue from one side to the other like that one line. Four small wrinkles stand between the two brows at the top of the nose.

197) This is a happy man. He is wise, clever, and generous with his money. He is savvy in everything he tries to learn, at times he is angry, at times his anger subsides, and he never holds a grudge. At times he is good and at times not so good. Rather, he is balanced—not the best and not the worst. When he repents before his Master, his Master holds him in His hand and he rises to great honors. Everyone needs him.

The letter Samech always goes to him more than the letter Zayin. All those who advise against him do not succeed, their advice fails, and they cannot harm him. It seems as though he is deceitful but he is not. The letter Samech and the letter Tzadi struggle over him, hence at times he ascends and at times descends. When he returns to his Master, the letter Samech wins and any wish of his is fulfilled. He is merciful and cries when filled with mercy.

198) He has one inscription on the right arm and his face stands without any hair on it. And if the hair is curly and does not hang below his ears, and they stand curly above his ears, this one keeps his word.

199) His forehead is big but not so much, its lines are five—three across from one side of the forehead to the other, and two are not across. He is confrontational, especially in his home, all his actions are quick, he seems good but he is not so. He praises himself with what is not in him. This one stands only in the letter Zayin and rises afar only in the letter Tzadi. He reaches and does not reach, and he has none of the letter Samech. He is lenient in his speech, but nothing more, pushes himself where he does not belong, and one who collaborates with him should be careful of his greed, but will succeed with him.

200) The hairs are hanging and are not smooth, and his hairs are many, with five lines in it that reach and do not reach one another. His eyes are yellow and open. He bows his head, seems good but he is not so, and if he engages in Torah, he is as a great man. He prevails over his inclination when he speaks, he wrinkles his nose and stretches the skin of his forehead, and all his actions are for people to see. He succeeds in wealth, he is deceitful in all his ways, he is a gossip and knows how to be watchful of people in everything. There is madness in him and he covers what he does so it is not apparent. He secretly brings disputes between people.

201) His ears are big and stand under the hair. This one stands in the letter Tzadi and the letter Zayin. For this reason, his actions are for people to see. If three hairs hang between his shoulders, without any inscription, anyone who collaborates with him does not succeed, and he succeeds with his deceit. He seems righteous toward others, who think that he acts truthfully with them.

202) If the hairs are wrinkled and hang under his ears, if he is without a woman, with one line in his forehead and three wrinkles at the top of the nose between his brows, he is a happy man, clever in all his ways. He is deceitful, lenient, and lenient toward those who come near him. This one stands in the letter Samech and in the letter Zayin. When he grows old, the letters will be replaced, the letter Zayin first, and the letter Samech with it. He is lenient only at home, successful with wealth, not deceitful, and strays from that way.

203) There is one small inscription on the left brow, which a man struck him in his youth. His right eye is blind, five wrinkles at the top of his nose to its width between his brows. His hair is a little curly, and he narrows his eyes. This one is only in the letter Zayin. He is unintelligent, there is madness in his heart, and his actions are with panic.

204) There is one line on his forehead and four other small ones. There is no faith in him, and he does not partner with people because he will not succeed. He is wicked toward his Master in all his deeds, and there is one upshot on his left thigh—at times erased and at times reappears. If there are four lines on his forehead, he has all that, but he has no upshot on his left thigh. If there are three big lines and three small lines on his forehead, in the middle of the forehead, then he has beautiful hair.

205) The forehead is clarified in the hair, and the hair is clarified in the eyes. The eyes are clarified in the hair to four sides: the pupil of the eye, the colors in the eye, the white in the eye, and the black in the eye. Each observation, to observe all those six signs in the forehead hair are only from thirteen years of age and on, when the spirit of Kedusha [holiness] has already been separated in the person from the spirit of Tuma’a [impurity], except in lines, since the lines, whether small or great, always interchange. They can be tested as to whether they are from Tuma’a or from Kedusha.

206) “Moses chose strong men out of all Israel,” since he searched for the other signs besides strong men but did not find any. Also, “Choose wise … and known men from your tribes.” “Known” means known by those signs. And find, he did not find any but the intelligent. This means that the merits of strong and wise men are close to one another, for here it writes, “Moses chose strong men,” and in Deuteronomy it writes, “And I took the heads of your tribes, wise … men.”

207) The eye is the letter Reish and the letter Peh where the brows are white and the hair is red. If his eyebrows are white it is a person of whom people should be wary. All his words are deceit, and he is shrewd and vengeful. This is only in the letter Reish. The letter Peh did not connect with him but goes and roams over him and does not sit in him. His eyes are sunken, he is quick in action, and anyone whose eyes are sunken should be watched in every deed. He is deceitful and with deceit he reasons his words.

208) If his forehead is big and not round, two big inscriptions stretch across the forehead from side to side and four little ones. His hairs are hanging. His mind is cool, hence he is clever. His ears are small, with much hair in his arms, spotted with spots of black inscriptions. If there are red inscriptions, he sometimes comes back to doing good and stays in it for a short while, and sometimes he reverts to his bad ways. He is greedy.

209) David’s seed is to the contrary. King David inherited this red, handsome thing to pass judgment and to do worthy deeds. His eyes are eyes of mercy, dwelling on plenty, raising grace and mercy, and one green thread goes between them. When he wages war, that thread becomes as red as a rose. When his anger of war subsides, that thread becomes as before. Great miracles were in his eyes: they were glad, they were craving to see them. There were points in three colors in them; there was joy of heart throughout the heart. The wicked that were looking at them trembled with fear and dread came to their hearts.

210) If his forehead is big and round with beauty, and all the letters are visible and rise in him, some rise and some fall, those that came down come up, giving room to these and to those. Hence, his inscriptions rise to the length above in his forehead. His eyebrows are mercy of mercies. They are neither black nor red, but rather in between those two colors. The pupil within shows all the shapes in the world, a red thread surrounds it and joy around everything.

211) In the beginning, when these wicked draw near to see the eyes, when those wicked see them they laugh, and there is compassion, grace, and mercy in them. Afterwards they see in them courage and fear, terror and anger. His eyes are as doves toward them. “Doves” means that they deceive the wicked, as it is written, “And you shall not deceive one another.”

It is also written, “Your eyes are as doves,” attracting those who look in them, and push them away. All the shapes in the world are included in his face. The hairs in his head were inscribed in colors of seven kinds of gold.

212) It is written in the book of Adam HaRishon, “The forms of the first Messiah, to the moon, which is Malchut, from David’s seed,” since the second Messiah is Messiah Son of Joseph. “His appearance is greenish gold in his face. His appearance is gold of Ophir in his beard. His appearance is gold of Sheba in his eyebrows. His appearance is gold of Parvaim in the eyelids. His appearance is pure gold in the hair on his head. His appearance is refined gold over his chest, in the plate over his heart. His appearance is gold of Tarshish on both arms. All those seven appearances were inscribed on all those places of the hairs.

213) On his right arm one inscription, hidden from people, was engraved and registered. It is a tower in which a lion is engraved, and a small Aleph is inscribed within it, as it is written, “On which a thousand shields are hung.” As long as he wages war, that inscription rises and protrudes, and this Aleph knocks on that tower. At that time, he grows stronger, to wage war. And when he engages in war, the lion knocks, and then he grows as strong as a lion and wins the wars, and that tower causes to run, as it is written, “The righteous, who is set up on high, shall run in it.” David was higher than his enemies, who could not defeat him. And these marks and those inscriptions were inscribed on the left arm. The inscription of another person is not like that. It is not as the seed of David.

214) If the eyes are yellow and protruding, there is madness in his heart. His forehead is big, his hair is plentiful and hangs down far from the skin of the head. He is intelligent, with a mouth that speaks great things. His lips are worn out and he gossips.

215) There are three lines in his forehead. If there are two red tendons in his eye, he is only in the letter Reish and there is an illuminating tendon with them. He had a chance to transgress but he was saved from it.

216) If there is one red tendon inside the eye, positioned to the length, with two small tendons underneath it, one crossing through his eyes, he has an ill intention about a woman who is forbidden to him, and the intention still exists. Then you will find a single line to the length of his forehead. A single hair comes out of the right eyebrow and four small black hairs below it, with one passing in between them across.

217) Should he retire from that sin, there will be two fine tendons in his eyes going across the eye, and another does not pass between them. It is similar in the forehead. And the time that was separated from that sin is regarded as up to nine days, since from then on these inscriptions will be erased and others will be born.

218) When the eyes are thin and become a little reddish, he is intelligent and all his words are in repentance. You will find three inscriptions in his forehead, one big, crossing from side to side, and two others that are not crossing. His eyebrows are big, he is stubborn, when he speaks he wrinkles his nose in his anger, or when he is cruel. He has a bad name, he is mean in everyone’s eyes, and everyone hates him. At times he succeeds and at times he does not.

219) There are three big hairs in his chest, over his heart. His lips are worn out, he is pride to the point of madness, and he is a gossip.

220) His hair is smooth, long, and plentiful. His face is a little long and a little round. At times he regrets all that he has done, then reverts to his bad ways. You will find two tendons in his right eye and one in the left eye. His ears are small and standing.

221) David’s arms are to the contrary: In David’s arms, all these signs are to the best, and to do good, except for the big lips, for anyone whose lips are big gossips, whether he is righteous or wicked, except if he is a complete righteous, for by his merit he triumphs and keeps himself from gossip.

222) If the eyes are green with a little bit of red color between them, there are two inscriptions in his forehead from this side to that, and one small one above and one small one below, he is in the letter Peh and the letter Reish. This one, his forehead is big, in a circle, he is good to all, gives of what he has to every person, he is lenient, his hair is smooth and hanging. On the right side, he has white hair from the day he was born.

223) Intelligent people of the world, whose eyes are open, who are wise, who are with faith—which is Divinity—which was concealed in you. Those of you who rose and came down, who received the lights that shine from below upward, which are called “ascent,” and the lights that shine from above to below, which are called “descent,” those that the spirit of holy God is in them, should rise and know that when the white head—Keter—wished to create man, he imparted within one light, which is Bina, and the light imparted in the expansion of the light, ZA, which sentences and illuminates the two lines—right and left of Bina. And the expansion of the light brought forth the souls of human beings.

224) Similarly, he mated and imparted the expansion of the light, ZA, into one strong rock, the Malchut, and that rock elicited one flaming blaze, comprising several colors, which is the Ibur of the moon, which is full of Dinim. And that flame rises, receiving Yenika, meaning that the lights illuminate in it from below upwards. And descends, meaning that the receives GAR of Ruach, meaning that the lights illuminate from above to below but in Dinim, due to the deficiency in Hassadim. Finally, the expansion of the light, ZA, bestowed in him, imparted in him a middle line and Hassadim, and then he returns and sits in his place and becomes the spirit of life to Adam HaRishon.

225) Sections were made in that spirit—the twelve boundaries of the diagonal that it receives from ZA. It takes one green color from the sun, ZA, descends below, and takes one color from the moon, Malchut, a color that receives from all the colors. It receives from the four animals—ox, eagle, lion, and man—in the lower Merkava [chariot/assembly].

It moves to the right and takes the color of water, white, included in the lion’s mouth, Hesed. It moves to the left and takes the color of fire, red, included in the mouth of one ox that is as red as a rose, Gevura. It moves forward and takes the color of the wind, green, included in the mouth of a great, big-winged and feathered eagle. All the colors appear in it. This is the color crimson, which includes all the colors, which is Tifferet.

It moves to the back and takes the color of dust, which receives from all the colors, included in the four directions of the world, HG TM, receiving from the mouth of a man’s face, to which all forms look, and it is Malchut.

226) That spirit settles in the dust and dresses in it, since the dust, Malchut, is the Nefesh of Adam HaRishon, and the Ruach dressed in Nefesh. Then that dust, Nefesh, shook, came down, and gathered dust from the four directions of the world, becoming one form and a Partzuf—the body of Adam HaRishon. The Ruach was concealed deep within it, and that dust that was gathered from the four directions, the body, the Nefesh bestowed in it when it was included in Ruach.

227) That Nefesh is a Yesod [foundation] for the actions of the body, as are the actions of that Nefesh [soul] in the Guf [body], so it appears on the skin from the outside. The Ruach [spirit] is hidden within and the Nefesh is seen without, rising, falling, and striking his face, showing forms and inscriptions; striking his forehead and showing forms and inscriptions; striking his eyes and showing forms and inscriptions, as it is written, “The expression of their faces bore witness against them.”

228) The light from which the measurement extended is the Masach de Hirik, which measures the level of one green thread, a middle line, which has a green color. It receives this Masach from the Malchut, the flame of Tohu—the fire of Malchut de Midat of Din [quality of judgment], which is called Tohu.

The light strikes the hands of a person when he is asleep, registering inscriptions and lines in his hands. And according to one’s hands, so it is written. Those letters invert in him from below upward, and those friends—the true righteous—know in the inscription of the letters of the light, Malchut, and all the forces in man’s face make inscriptions and lines and the letters invert.

One who writes it writes at the end of the tabernacle. Also, Malchut is called “tabernacle,” as it is written, “I was … wrought in the depths of the earth,” at the bottom of Malchut, called “earth.” She, too, is wrought by the power of the flame of Malchut de Midat ha Din, like man’s hands.

229) Eyes that are white and red pieces of flesh in the place where the eyes come out, in the holes of the eyes, and when he turns his eyes they are seen—this one is in the letter Peh and the letter Reish included together.

230) His forehead is big, three lines climb up his forehead, and six other small ones. He is red and not red, standing between two colors, and so does his hair. His face is big, his hair wrinkled, curly, and not so. They hang slightly below his ears. This one is good, one of faith, and with wrath when he is angry.

231) If that red beneath his eyes, in the holes of his eyes, spreads through his eye, his anger is evil. When he speaks during his anger, he shuts his mouth and smoke comes out of his nostrils. His anger subsides for a short while, but not all his anger for another day or two. This one sometimes succeeds and sometimes not. However, he always stands successfully, whether much or little.

232) If the red in the corner of his eye is as little as a thread and does not spread through the eye during his anger, and he has all those signs, he is of a faint heart, afraid of everything. Sleep does not settle in him, he always thinks thoughts, and is afraid of everything. He succeeds for all who collaborate with him; he is a corrupt man and does not refrain from adultery.

233) Sometimes he repents and fears, and out of the fear, that red in the corner of the eye will be at the very edge of the eye, and one fine red tendon in the left eye. If what is on the right and what is on the left exchange places, he still remains corrupt, meaning he has not repented. He breaks once more the piece of ice that parted between him and the transgression to commit the transgression.

234) There are two wrinkles at the top of his eye and three below. In the middle finger of the left leg are six hairs, and five at other times. Now there are six in him because there is one small hair between them. The eyes are black and his eyebrows are big, and there are many hairs in them, one atop the other. And those black and green eyes go within them, and the green are more sunken. This one has five lines in the forehead—two crossing from side to side, and three that do not.

  Before Rabbi Nachman of Bresslov went to Aretz Yisrael he went through a great preparation as is necessary for any ascent into Holiness. As it says in the parsa “Hashem took us out of Egypt on eagles wings”. So too we when doing mitzvot in order to attach to Hashem we must do them with great inner devotion which is brought about by great preparation. The sages say this preparation gives our mitzvot wings. Wings that bring us ever closer to Hashem. Ultimately preparing ourselves for the ascent from our course physical existence, to a brighter light. The desires that we create while we are in this world are what we take with us when we leave. So may it be that we will all look closer at our parsha seeing His holy name in purity and become the “am segulah” (wondrous people), the particular nation precious to Hashem above all peoples as it says “a nation of priests”, a “Holy nation” Seeing the crown of His Kingship resting in His Kingship over all mankind with our righteous Mashiach, the Holy Temple and a New song quickly in our days.

[1] Alf bet p.172

[2] Shoshan Sodot

[3] Zohar Vietchanan p.261a

[1] Alf bet p.172

[2] Shoshan Sodot

[3] Zohar Vietchanan p.261a