Final Instalment * After going through three additional incarnations without correcting their inequities, apparently there is no hope for the extremely wicked … but Rashbi outlines a process of further correction to ultimately achieve closeness to G-d.
Translated by Boruch Merkur
(Continued from last issue)
5. Further explanation is required as to what determines the possibility of the soul’s correction.
Totally wicked people are corrected through reincarnation. See Reishis Chochma (Shaar HaYira, Ch. 13, end), where it says in the name of the author’s teacher, Ramak (as well as in Shiur Koma, siman 84), that reincarnation purifies and makes up for what Gehinom cannot.
But this presents a difficulty, for our Sages have taught that a soul reincarnates only three times (i.e., other than the first time it comes into the world, as stated in Shaar HaGilgulim, preface 4, as well as Seifer HaGilgulim Ch. 6). Zohar Chadash (Ki Seitzei daf 107) quotes Rebbi Shimon: “If these (three incarnations) fail to correct the guilty soul, there is no further correction provided, as referred to in the verse, ‘That soul shall surely be cut off from Me, etc.’”
This condition refers specifically to the souls of the guilty, the wicked, whereas the souls of tzaddikim reincarnate several times, as alluded to in the verse, “He bestows kindness for thousands [of generations] to those He loves” (as stated in Tikkunei Zohar tikkun 32, end; also see Shaar HaGilgulim and Seifer HaGilgulim ibid for the underlying reason). At any rate, after undergoing three reincarnations without correcting their inequities, apparently there is no hope for the extremely wicked.
In several places, including Shnei Luchos HaBris (Parshas Ki Seitzei in Cheilek Torah Ohr), it is explained in the name of Rabbi Shlomo Alkabetz: “Reincarnating souls, when they did not return to G-d in the three incarnations … do not reincarnate further, except as beasts and animals – of kosher or impure species – beginning with less extreme aberrations. The verse, ‘G-d does all these, twice or three times with man’ (Iyov 33:29), is thus understood to refer to human reincarnation, but thereafter the soul is reincarnated as an animal. Those who cannot fathom this G-dly teaching of Rashbi, alav ha’shalom, perhaps infer that his words serve to separate [sinners from G-d]. But upon contemplating their meaning they will realize that Rashbi actually draws them close [outlining a process of further correction to ultimately achieve closeness to G-d].”
(Also see what is written on this topic in Tikkunei Zohar tikkun 32, end, and in Gilgulim there.)
And in Eimek HaMelech (Shaar Tikkunei T’shuva Ch. 1) it says: “The verse specifically says, ‘with man,’ meaning that the soul does not come back to be reincarnated as a man until it wanders the earth, reincarnating as either mineral, plant, or animal or reincarnating as a demon or destructive spirit … creatures that are beneath the source of life. The meaning then of ‘that soul shall surely be cut off from Me, etc.’ is that other punishments, more severe than Gehinom, are decreed upon it (followed by twelve months in Gehinom). After these souls have received their punishment, they have secured for themselves a hopeful destiny, as His mercies for His creations have not been expended.”
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To close with what is written in Eimek HaMelach (Shaar Reisha D’Zeir Anpin CH. 48, end): “Blessed is G-d, L-rd of Avrohom, the man of kindness, Who has not revoked His benevolence and truth from His nation, Yisroel. Indeed, ‘the banished are not cast from Him,’ for His mercy has not expended from all He has formed, as it is said, ‘His mercies are upon all He has made.’ Thus, ‘All Jews have a portion in Olam HaBa,’ as it is said, ‘Your nation is entirely tzaddikim. They will inherit the earth forever – the branch of My planting, the work of My hand to take pride in.’”
With the blessing of “Immediately repentance, immediate redemption.”
(The Rebbe’s signature)
Chairman of the Executive Committee
(From a letter dated Monday, the 16th of Tammuz 5703; Igros Kodesh Vol. 1, pg. 141 ff.)