Chapter Thirty-One (פֶּרֶק שְׁלוֹשִׁים וְאֶחָד)

All those nine hundred and seventy-four generations that arose in thought to be created in the World of Tikkun (כָּל אוֹתָם הַתִּתְקַע״ד דּוֹרוֹת שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרֵאוֹת בָּעוֹלָם הַתִּקּוּן), were not created as a complete generation at one time (וְלֹא נִבְרְאוּ דּוֹר שָׁלֵם בְּפַעַם אַחַת), but as individuals, little by little, in each generation (אֶלָּא יְחִידִים מְעַט מְעַט בְּכָל דּוֹר), so that wickedness should not prevail (כְּדֵי שֶׁלֹּא תִּתְגַּבֵּר הָרִשְׁעָה). Because they were all evil and sinners before Hashem exceedingly (בַּעֲבוּר שֶׁהָיוּ כֻּלָּם רָעִים וְחַטָּאִים לַה׳ מְאֹוד), more than the generation of the Flood and the generation of Dispersion (יוֹתֵר מִדּוֹר הַמַּבּוּל וּמִדּוֹר הַפַּלָּגָה). And all of them “were cut off before their time, a river pours out their foundation” (וְכֻלָּם קֻמְּטוּ בְּלֹא עֵת נָהָר יוֹצֵק יְסוֹדָם), for from the fire of judgments they went forth (כִּי מֵאֵשׁ הַדִּינִים יָצָאוּ), and the fire of the River Dinur will consume them (וְהָאֵשׁ שֶׁל נָהַר דִּינוּר תֹּאכְלֵם). Thus, all those generations that were cut off before their time fell into the depths of the Klipah, the place of death, where there is no life whatsoever (בְּאֹפֶן שֶׁכָּל אוֹתָן הַדּוֹרוֹת שֶׁקוּמְּטוּ בְּלֹא עֵת זְמַנָּם כֻּלָּם נָפְלוּ בַּעֲמִקֵּי הַקְּלִיפָּה בִּמְקוֹם הַמִּיתָה שֶׁאֵין שָׁם חַיּוּת כְּלָל וָעִקָּר). And the Holy One Blessed Be He, in His great mercy, raises some of them up each and every day, little by little (וְהקב״ה בְּרַחֲמָיו הַגְּדוֹלִים מַעֲלֶה מֵהֶם בְּכָל יוֹם וָיוֹם לְאַט לְאַט). And He planted them in every generation, in order to rectify them, refine them, and purify them (וְשָׁתְלָם בְּכָל דּוֹר וָדוֹר כְּדֵי לְתַקְּנָם וּלְצָרְפָם וּלְזַקְּקָם), for they are exceedingly precious and great souls (בְּהִיוֹת שֶׁהֵן נְשָׁמוֹת יְקָרוֹת וּגְדוֹלוֹת מְאֹד מְאֹד), but because the evil had prevailed over them so greatly (אֶלָּא מִפְּנֵי שֶׁהָרַע גָּבַר עֲלֵיהֶם כָּל כָּךְ), the holiness that was in them had no ability or power to lift up its head (עַד שֶׁהַקְּדוּשָׁה שֶׁהָיְתָה בָּהֶם לֹא הָיְתָה בָּהּ יְכוֹלֶת וְכֹחַ לְהָרִים רֹאשׁ). And the Holy One Blessed Be He, exalted and blessed is His Name alone (וְהקב״ה יִתְעַלֶּה וְיִתְבָּרַךְ שְׁמוֹ לְבַדּוֹ), raises them up level by level (מַעֲלֶה אוֹתָם מַדְרֵגָה לְמַדְרֵגָה): at first He reincarnates them in the inanimate (בַּתְּחִלָּה מְגַלְגֵּל אוֹתָם בְּדוֹמֵם), and from the inanimate they ascend to the vegetative (וּמִן הַדּוֹמֵם עוֹלִים לַצּוֹמֵחַ), and from the vegetative to an animal that is not speaking (וּמִן הַצּוֹמֵחַ לְבַעַל חַי בִּלְתִּי מְדַבֵּר), and afterwards to the living, speaking being (וְאַחַר כָּךְ אֶל הַחַי הַמְדַבֵּר), among the nations or among servants (בַּגּוֹיִם אוֹ בַּעֲבָדִים), and afterwards to Israelites (וְאַחַר כָּךְ לְיִשְׂרָאֵלִים). And sometimes a certain soul merits and leaps two or three levels at once (וּלְפָעָמִים זוֹכֶה אֵיזֶה נֶפֶשׁ וּמְדַלֶּגֶת שְׁתַּיִם אוֹ שָׁלוֹשׁ מַדְרֵגוֹת בְּפַעַם אַחַת).

And our master and teacher, the Ari, of blessed memory, the Holy Luminary, gave a sign to his disciples to recognize these souls (וּמוֹרֵנוּ וְרַבֵּנוּ הָאֲרִ״י זלה״ה בּוּצִינָא קַדִּישָׁא מָסַר סִימָן לְתַלְמִידָיו שֶׁיַּכִּירוּ נְפָשׁוֹת אֵלּוּ). And he said: when you see people who are insolent of face and have no shame before other men (וְאָמַר כְּשֶׁתִּרְאוּ בְּנֵי אָדָם שֶׁהֵם עַזֵּי פָנִים וְאֵין לָהֶם בּוּשָׁה מִבְּנֵי אָדָם), know in truth and with certainty that in a previous time they were reincarnated in an animal, or a beast, or an unclean bird (תֵּדְעוּ נֶאֱמָנָה וּבְבִירוּר שֶׁקּוֹדֶם זֶה הַפַּעַם הָיוּ בְּגִלְגּוּל בְּהֵמָה אוֹ חַיָּה אוֹ עוֹף טָמֵא), and just as they have no shame, so also these have no shame (וּכְמוֹ שֶׁלָּהֶם אֵין בּוּשָׁה גַּם לָהֶם אֵין בּוּשָׁה), and they go according to their first nature (וְהֵם הוֹלְכִים אַחַר לִמּוּדָם הָרִאשׁוֹן). And sometimes it happens that souls of men who already merited Nefesh, Ruach, and Neshamah reincarnate again (גַּם לְפָעָמִים יִקְרֶה שֶׁיִּתְגַּלְגְּלוּ נְפָשׁוֹת בְּנֵי אָדָם שֶׁכְּבָר זָכוּ לְנֶפֶשׁ רוּחַ וּנְשָׁמָה), and then they blemish their soul through their many and evil sins (וְחָזְרוּ וּפָגְמוּ אֶת נַפְשָׁם בַּעֲוֹנוֹתֵיהֶם הָרַבִּים וְהָרָעִים), and they rebel against their Father in Heaven, may the Merciful One save us (וּמָרְדוּ כְּנֶגֶד אֲבִיהֶם שֶׁבַּשָּׁמַיִם רַחֲמָנָא לִשְׁזַבְיָן), until they have corrupted their souls and cut themselves off from the bond of life (עַד שֶׁהִשְׁחִיתוּ אֶת נַפְשׁוֹתֵיהֶם וְהִכְרִיתוּ אוֹתָם מִצְּרוֹר הַחַיִּים), until they are not worthy to be counted even among the company of the wicked judged in Gehinnom (עַד שֶׁאֵינָם זוֹכִים לְהִמָּנוֹת אֲפִלּוּ עִם כְּת הָרְשָׁעִים הַנִּדּוֹנִים בְּגֵיהִנּוֹם), who chirp in repentance and ascend through the righteous of Israel (וּמְצַפְצְפִין בִּתְשׁוּבָה וְעוֹלִים עַל יְדֵי צַדִּיקֵי יִשְׂרָאֵל).

Rather, they are completely rejected and sent to evil occurrences, harsher than the judgment of Gehinnom (אֶלָּא נִדְחִים לְגַמְרֵי וְנִשְׁלָחִים לְמִקְרִים רָעִים הַיּוֹתֵר קָשִׁים מִדִּינָהּ שֶׁל גֵּיהִנּוֹם), until the time comes of His word, blessed and exalted be His Name, in His great mercy (עַד עֵת בּוֹא דְבָרוֹ יִתְבָּרַךְ וְיִתְעַלֶּה שְׁמוֹ בְּרַחֲמָיו הַגְּדוֹלִים), for He acts so that none be cast away from Him (שֶׁהוּא עוֹשֶׂה לְבִלְתִּי יִדָּח מִמֶּנּוּ נִדָּח), and when the time of His visitation comes, exalted be His Name (וּבָא עֵת פְּקוּדָתוֹ יִתְעַלֶּה שְׁמוֹ), He raises them little by little to repair and refine them (וּמַעֲלֶה אוֹתָם מְעַט מְעַט לְתַקְּנָם וּלְצָרְפָם). At first He reincarnates them in the inanimate (מִתְּחִלָּה מְגַלְגֵּל אוֹתָם בְּדוֹמֵם), and afterwards in the vegetative (וְאַחַר כָּךְ לַצּוֹמֵחַ), and afterwards in the living creature, God forbid (וְאַחַר כָּךְ לַחַי בַּר־מִינָן), and afterwards in the living speaking being (וְאַחַר כָּךְ לַחַי הַמְדַבֵּר), all with justice and righteousness, according to the Great Heavenly Court above, each one according to his judgment and punishment (הַכֹּל בְּצֶדֶק וּבְיוֹשֶׁר עַל פִּי בֵּית דִּין הַגָּדוֹל שֶׁל מַעְלָה כָּל אֶחָד וְאֶחָד כְּפִי דִינוֹ וַעֲונָשׁוֹ). And I have explained to you a great principle in this secret: that the sparks of the great influx from the shattered vessels (וּבֵאַרְתִּי לְךָ כְּלָל גָּדוֹל בְּסוֹד זֶה שֶׁהַנִּיצוֹצוֹת שֶׁל הַשֶּׁפַע הַגָּדוֹל דְּמָאנִין תְּבִירִין), fell into the four spiritual elements - Fire, Air, Water, and Earth (נָפְלוּ בְּד׳ יְסוֹדוֹת אַרְמ״ע הָרוּחָנִי), and from there into the Inanimate, Vegetative, Animal, and Speaking (וּמִמֶּנּוּ אֶל דְּצַח״ם). And these are truly those very souls (וְהֵם מַמָּשׁ הַנְּשָׁמוֹת הָאֵלּוּ).

And concerning this, our Sages, of blessed memory, said: “There is no blade of grass below that does not have a constellation above which strikes it and says to it, ‘Grow!’” (וְעַל זֶה אָמְרוּ רַזָ״ל אֵין לְךָ עֵשֶׂב לְמַטָּה שֶׁאֵין לוֹ מַזָּל בָּרָקִיעַ שֶׁמַּכֶּה בּוֹ וְאוֹמֵר לוֹ גְּדַל). And these are those very sparks (וְהֵם הַנִּיצוֹצוֹת הָאֵלּוּ). Therefore it is written: “Your field you shall not sow with mingled seed” (Leviticus 19) (וְלָכֵן שָׂדְךָ לֹא תִזְרַע כִּלְאָיִם), meaning - not to mix sparks together that are not of the same kind (שֶׁלֹּא לְעָרֵב נִיצוֹצוֹת יַחַד בְּשֶׁאֵינָם מִינָם), for they do not receive rectification (וְאֵינָם מְקַבְּלִים תִּקּוּן). Especially if one spark encounters another that requires only a little refining, together with one that has not yet received any rectification (וּבִפְרָט אִם פָּגַע זֶה בָּזֶה נִיצוֹצוֹת שֶׁאֵינָם צְרִיכִים כִּי אִם מֵרוּק מְעַט עִם נִיצוֹצוֹת שֶׁלֹּא קִבְּלוּ עֲדַיִן תִּקּוּן). About these it is said: “Salvation is far from the wicked” (Psalms 119) (עַל אֵלֶּה נֶאֱמַר רָחוֹק מֵרְשָׁעִים יְשׁוּעָה), and yet, in any case, salvation will come to them at a distant time, as it is said: “Peace, peace to the far and to the near, says Hashem, and I will heal him” (Isaiah 57) (וְעַל כָּל פָּנִים יְשׁוּעָה יֵשׁ לָהֶם לְזְמַן רָחוֹק שֶׁנֶּאֱמַר לָרָחוֹק וְלַקָּרוֹב אָמַר יי וּרְפָאתִיו). “For none shall be cast away from Him” (II Samuel 14) (לְבִלְתִּי יִדָּח מִמֶּנּוּ נִדָּח). And regarding this secret our Sages, of blessed memory, said: “All Israel have a portion in the World to Come, as it is said, ‘And your people are all righteous’” (Sanhedrin 90a) (וְעַל סוֹד זֶה אָמְרוּ רַזָ״ל כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא שֶׁנֶּאֱמַר וְעַמֵּךְ כֻּלָּם צַדִּיקִים). This one will rectify itself after many years, and another after a short time (זֶה יְתַקֵּן עַצְמוֹ אַחַר כַּמָּה שָׁנִים וְזֶה אַחַר זְמַן מוּעָט), and in the end, they will all be counted among the company of the righteous (וְסוֹפָם לְהִמָּנוֹת עִם כְּת הַצַּדִּיקִים). And why is the Blessed Name so greatly occupied with them, seeing that they were so wicked, like Sodom, the Dispersion, and the Generation of the Flood? (וְלָמָּה כָּל כָּךְ לַה׳ יִתְבָּרַךְ לְהִטַּפֵּל עַצְמוֹ בָּהֶם מֵאַחַר שֶׁהָיוּ כָּל כָּךְ רְשָׁעִים כְּמוֹ סְדוֹם וְהַפַּלָּגָה וְדוֹר הַמַּבּוּל) - they were rectified in the exile of Egypt (שֶׁנִּתְקַנּוּ בְּגָלוּת מִצְרַיִם). The verse resolved and said: “Forever” (Isaiah 60) (תִּירֵץ הַכָּתוּב וְאָמַר לְעוֹלָם), meaning that in any case they shall inherit the Land of Life after the cleansing of their sin (עַל כָּל פָּנִים יִירְשׁוּ אֶרֶץ הַחַיִּים אַחַר מֵרוּק עֲוֹנָם). And why is it so? Because they are “the branch of My planting” (Isaiah 60) (וְלָמָּה כֵּן בִּשְׁבִיל שֶׁהֵם נֵצֶר מַטָּעַי), which is eternal (שֶׁהוּא נִצְחִי), and they are the imprint of the light of His Essence (וְהֵם רוֹשֶׁם אוֹר עַצְמוּתוֹ), for whoever breathes, breathes from within his own essence (וְכָל הַנּוֹפֵחַ מֵעַצְמוּתוֹ הוּא נוֹפֵחַ). And this is necessary, as it is said: “And He breathed into his nostrils the breath of life” (Bereshit 2) (וְזֶהוּ מוּכְרָח בְּאוֹמְרוֹ וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים). And there is another reason: “The work of My hands, in which to glory” (Isaiah 60) (וְעוֹד טַעַם שֵׁנִי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר), to distinguish from the works of flesh and blood, which - both they and the work of their hands - are perishable and destroyed (עַל מַעֲשֵׂה בָשָׂר וָדָם שֶׁהוּא וּמַעֲשֵׂה יָדָיו כֵּלִים וְנִפְסָדִים), and they have no endurance (וְאֵין לָהֶם קִיּוּם). But the Holy One Blessed Be He, He and the work of His hands live and endure forever and to all eternity (אֲבָל הקב״ה הוּא וּמַעֲשֵׂה יָדָיו חַיִּים וְקַיָּמִים לָעַד וּלְעוֹלְמֵי עוֹלָמִים).