Daf 138a (דַּף קל״ח ע״א)

And one who comes in Gilgul the first time (וּמָאן דְּיֵיתֵי בְּגִלְגּוּלָא זִמְנָא קַדְמָאָה), if he comes white (אִם יֵיתֵי חִוָּור), the verse is fulfilled in him (Isaiah 1) (אִתְקַיַּים בֵּיהּ קְרָא): “If your sins will be as scarlet, they shall whiten like snow” (אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ). And by what shall it be known for a man that he is in the first Gilgul (וּבַמֶּה יִתְיַדַּע בַּר נַשׁ דְּאִיהוּ בְּגִלְגּוּלָא קַדְמָאָה), if his voice is like Shevarim or like Teru‘ah, and his body and his face are white (אִם הוּא קָלֵיהּ כִּשְׁבָרִים אוֹ כִּתְרוּעָה, וְגוּפֵיהּ וְאַנְפּוֹי חִוָּורִין). If his voice is like Shevarim, he is from the first time (אִם הוּא קָלֵיהּ כִּשְׁבָרִים אִיהוּ מִזִּמְנָא קַדְמָאָה), and if his voice is like Teru‘ah, he is from the second time (וְאִם קָלֵיהּ כִּתְרוּעָה אִיהוּ מִזִּמְנָא תִּנְיָנָא), and if his body is green and his face are green and his voice is Tekiah, he is from the third time (וְאִם גּוּפֵיהּ יְרוֹקָא וְאַנְפּוֹי יְרוֹקִין וְקָלֵיהּ תְּקִיעָה אִיהוּ מִזִּמְנָא תְּלִיתָאָה), and if he returned to his color, his voice like Tekiah and his body white and his face white, this is like his first color (וְאִם הֲדַר לְגַוָּונֵיהּ, קָלֵיהּ כִּתְקִיעָה וְגוּפֵיהּ חִוָּור וְאַנְפּוֹי חִוָּורִין, דָּא אִיהוּ כְּגַוָּונֵיהּ קַדְמָאָה), as they established regarding wine that soured and returned to its first color, so is this in reversal for good (כְּמוֹ דְאוּקְמוּהוּ בְּיַיִן דְּהֶחְמִיץ דְּחָזַר לְגַוָּונֵיהּ קַדְמָאָה, כְּגַוְונָא דָא בְּהִפּוּכָא לְטָב), and so, faces red and his voice Shevarim, and faces green and his voice Teru‘ah, behold, he is rectified (וְכֵן אַנְפּוֹי סוּמְקִין וְקָלֵיהּ כִּשְׁבָרִים, וְאַנְפּוֹי יְרוֹקִין וְקָלֵיהּ תְּרוּעָה, הָא אִתְתַּקַּן).

And further I have found, a man whose whole forms are in a straight path, balanced in measure (וְעוֹד אַשְׁכַּחְנָא, בַּר נַשׁ דְּכָל צִּיּוּרִין דִילֵיהּ בְּאֹרַח מֵישָׁר, שְׁקִילִין בְּתִקְלָא), and sometimes his lips are thick, and they go out from the arrangement of forms and other features, either they are long or they are short (וּלְזִמְנִין שִׂפְוָון אִינוּן עָבִים, וְנָפְקִין מִתִּקּוּנָא דְצִּיּוּרִין וְדִיּוֹקְנִין אָחֳרָנִין, אוֹ אִינוּן אֲרוּכִין אוֹ אִינוּן קְצָּרִים). Come and see, “And you shall see from all the people” (Exodus 18) (תָּא חֲזִי וְאַתָּה תֶחֱזֶה מִכָּל הָעָם), here we have established to know these arrangements (הָכָא אוּקִימְנָא לְמִנְדַע תִּקּוּנִין אִלֵּין), men of valor, the eyes (אַנְשֵׁי חַיִל עַיְינִין), those who fear Elohim, the ears (יִרְאֵי אֱלֹהִים אוּדְנִין), this is what is written (Habakkuk 3) (הֲדָא הוּא דִכְתִיב): “YHVH, I heard Your report, I feared” (יְהוָה שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי), men of truth, the nose (אַנְשֵׁי אֱמֶת חוֹטָמָא), haters of unjust gain, the mouth (שׂוֹנְאֵי בָצַּע פּוּמָא).

If the nose is not in accord with other arrangements, that the eyes are long and the face is long and the ears are long and the mouth is long, and the nose is thick, there is revealed there the Gilgul of Nefesh (אִם חוֹטָמָא לַאו אִיהוּ בְּשָׁוָה עִם תִּקּוּנִין אַחֲרָנִין, דְּעַיְינִין אֲרִיכִין, וְאַנְפִּין אֲרִיכִין, וְאוּדְנִין אֲרִיכִין, וּפוּמָא אֲרִיכָא, וְחוֹטָמָא עָבָה, תַּמָּן אִתְגַּלְיָא גִלְגּוּלָא דְנַפְשָׁא), and if the eyes are not in accord with others, there is revealed there the Gilgul of Neshama (וְאִם עַיְינִין לָא בְּשָׁוָה מֵאָחֳרָנִין, תַּמָּן אִתְגַּלְיָא גִלְגּוּלָא דְנִשְׁמָתָא), and if the ears are not in accord, there is revealed there the Gilgul of Ruach (וְאִם אוּדְנִין לַאו בְּשָׁוָה, תַּמָּן אִתְגַּלְיָא גִלְגּוּלָא דְרוּחָא), the mouth, because it is the general of all, if it is not in accord, behold, it is said regarding it (Exodus 20) (פּוּמָא בְּגִין דְּאִיהִי כְּלָלָא דְכֹלָּא, אִם לַאו אִיהִי בְּשָׁוָה, הָא אִתְּמַר בֵּיהּ): “Visiting the iniquity of fathers upon children to the third and to the fourth” (פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים), and if in four Gilgulim it has not been rectified, it is said at that time (Amos 2) (וְאִם עַל אַרְבַּע גִּלְגּוּלִין לָא אִתְתַּקְנַת, אִתְּמַר בְּהַהִיא שַׁעְתָּא): “And for four I will not turn it back” (וְעַל אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ). And all Neshamot that come three times and are not rectified are called the sinners of Yisrael, the Erev rav (וְכָל נִשְׁמָתִין דְּאַתְיָין תְּלַת זִמְנִין וְלָא מִתְתַּקְנִין, אִתְקְרִיאוּ פּוֹשְׁעֵי יִשְׂרָאֵל עֵרֶב רַב), but the Righteous, that in every time they come they are rectified, they may come up to four, even up to sixty generations (אֲבָל צַּדִּיקַיָּא דִבְכָל זִמְנָא דְיֵיתוּן מִתְתַּקְנִין, יֵיתוּן עַד אַרְבָּעָה, אֲפִילוּ עַד שִׁתִּין דּוֹר), and this is what is written (Ecclesiastes 1) (וְדָא אִיהוּ דּוֹר הוֹלֵךְ וְדוֹר בָּא): “A generation goes and a generation comes” (דּוֹר הוֹלֵךְ וְדוֹר בָּא). And this is the Neshama which is Moshe Rabbenu, included from six hundred thousand (וְדָא נִשְׁמָתָא דְאִיהִי מֹשֶׁה רַבֵּינוּ, כְּלִילָא מִשִּׁתִּין רִבּוֹא), and the supernal Shekhinta which is the Neshama of life, when she rests in Moshe, it is reckoned to him as if he came in six hundred thousand (וּשְׁכִינְתָּא עִלָּאָה דְאִיהִי נִשְׁמַת חַיִּים כַּד שַׁרְיָא בְּמֹשֶׁה, אִתְחַשַּׁב לֵיהּ כְּאִלּוּ אָתָא בְּשִׁתִּין רִבּוֹא), and concerning this it is said, “One woman bore six hundred thousand in one womb” (וּבְגִינֵיהּ אִתְּמַר אִשָּׁה אַחַת יָלְדָה שִׁשִּׁים רִבּוֹא בְּכֶרֶס אֶחָד). And those maladies of the sons of man, about which it is said (Deuteronomy 28) (וְאִינוּן מַרְעִין דִּבְנֵי נָשָׁא, דְאִתְּמַר בְּהוֹן): “And evil diseases,” “It shall be health to your navel” (Proverbs 3) (וָחֳלָיִם רָעִים, רִפְאוּת תְּהִי לְשָׁרֶךָ), when they are at the head of the Righteous, but when they are at the head of the Wicked, Knesset Yisrael says about them (Song of Songs 1) (כַּד אִינוּן בְּרֵישָׁא דְצַּדִּיקַיָּא, אֲבָל כַּד אִינוּן בְּרֵישָׁא דְרַשִּׁיעַיָּא, כְּנֶסֶת יִשְׂרָאֵל אָמְרַת לְגַבַּיְיהוּ): “Do not look at me, that I am blackened” (אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת), for these dwell to entice men, as they were enticing Yisrael with the calf in six hours (דְאִלֵּין שַׁרְיָין לוֹן לְפַתָּאָה לִבְנֵי נָשָׁא, כְּמָה דַהֲווֹ מְפַתֵּי לְיִשְׂרָאֵל בְּעֶגְלָא בְּשִׁית שַׁעְתִּין).

This is what is written (Exodus 32) (הֲדָא הוּא דִכְתִיב): “And the people saw that Moshe delayed” (וַיַּרְא הָעָם כִּי בֹשֵׁשׁ מֹשֶׁה), behold, they established, in six hours they made the calf (הָא אוּקְמוּהָ בְּשִׁית שַׁעְתִּין עֲבַדוּ יָת עֶגְלָא), between six and seven, they separated between the middle pillar and the seven, which are the body and the Shekhinta (בֵּין שֵׁשׁ לְשֶׁבַע, אַפְרִישׁוּ בֵּין עַמּוּדָא דְאֶמְצָּעִיתָא לְשֶׁבַע, דְּגוּפָא וּשְׁכִינְתָּא), and because of this Kudsha Berikh Hu appointed to separate them from seven (וּבְגִין דָּא מַנִּי קוּדְשָׁא בְּרִיךְ הוּא לְאַפְרָשָׁא לוֹן מִשֶּׁבַע), this is what is written (Exodus 12) (הֲדָא הוּא דִכְתִיב): “Surely on the first day” (אַךְ בַּיּוֹם הָרִאשׁוֹן), “surely” divided between six and seven (אַךְ חָלַק בֵּין שִׁית לְשֶׁבַע), because of this Knesset Yisrael said (Song of Songs 1) (בְּגִין דָּא אָמְרָה כְּנֶסֶת יִשְׂרָאֵל): “The sun has scorched me” (שֶׁשְּׁזָפַתְנִי הַשָּׁמֶשׁ), six has scorched me, the sun, for the Vav, which is the sun, departed from me, that shines in the six words which are “Hear, O Yisrael, YHVH our Eloheinu, YHVH is One” (Deuteronomy 6) (שֵׁשׁ זָפַתְנִי הַשָּׁמֶשׁ, דְּאִסְתַּלַּק מִנִּי ו׳ דְאִיהוּ הַשָּׁמֶשׁ, דְּנָהִיר בְּשִׁית תֵּיבִין דְּאִינוּן שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד), and behold, it has been stated (וְהָא אִתְּמַר).